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A  SEARCH  FOR  THE 


Essentials  of  Methodism 


BY 

JAMES  HENRY  POTTS 
// 


Cincinnati:  Jennings  &  Pye 
New  York:  Eaton  &  Mains 


|vaP» 


Copyright  by 

EATON  &  MAINS 

1903 


FOREWORD 


Methodism,  like  other  important  move- 
ments, has  certain  elements,  which  either 
originated  with  it  or  sprang  into  being  under 
it,  which  constitute  its  essentials  and  are 
necessary  to  its  perpetuity.  These  elements 
are  its  vital  life-strands,  its  ruddy  heart- 
drops,  the  very  essence  and  proof  of  its  re- 
ality. They  have  given  it  name,  character, 
history,  and  prestige.  They  are  the  secret  of 
its  early  power  and  the  cause  of  its  perennial 
fruitfulness.  They  render  it  an  interesting 
theme  for  study,  a  worthy  subject  for  prayer, 
and  an  inspiring  cause  for  work.  They  should 
engage  the  attention  of  every  lover  of  earnest 
Christianity,  if  happily  we,  like  the  Metho- 
dist fathers,  may  in  our  day  prove  a  tre- 
mendous force  for  righteousness,  a  resistless 
power  for  reformation,  and  an  indispensable 
agency  for  spiritual  progress. 

The  world  needs  unquestionable  truth,  it 
needs  divine  light,  it  needs  moral  earnestness. 


4  Foreword 

it  needs  evangelistic  skill,  it  needs  effective 
leadership  in  all  that  elevates,  ennobles,  puri- 
fies, and  saves.  Can  Methodism  furnish  these 
requisites?  Has  it  the  cardinal  principles, 
the  inherent  values,  the  vital  forces,  the  ade- 
quate inspirations,  the  available  methods  that, 
under  present  conditions,  can  make  it  a  new 
godsend  to  society?  Let  us  look  into  this 
subject,  study  it,  master  it,  apply  it,  develop 
it,  become  a  part  of  it,  and  go  with  it  to 
victory. 

God  has  been  in  Methodism.  Let  us  hold 
fast  the  things  which  he  has  sanctioned  and 
make  them  a  tenfold  greater  power  to  call 
down  spiritual  blessing  now  and  lift  men  up 

to  God. 

The  Author. 
Detroit. 


CONTENTS 


Page 

Origin  of  Methodism  7 

The  Principal  Founder 19 

The  Substance  of  Methodism 32 

The  Genius  of  Methodism 44 

Backbone  of  the  System 55 

The  Moving  Force 75 

The  Germ  of  Methodist  Life 85 

Operations  of  the  Spirit 96 

Progress  in  the  Justified  State 105 

Scriptural  Holiness 115 

Training  of  Youth 122 

Higher  Education 132 

Philanthropy  and  Reform 143 

Missionary  Zeal 153 

Utilization  of  Lay  Talent 165 

Profiting  by  Woman's  Gifts 178 

New  Developments 194 

Discarded  Customs 206 

Features  that  Should  Live 214 

The  Future 230 


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ORIGIN  OF  METHODISM 

To  understand  the  essentials  of  Methodism 
we  must  study  its  origin,  analyze  its  charac- 
ter, and  consider  its  work.  This  will  not  be 
an  irksome  task,  because  the  theme  is  of  such 
lively  interest. 

As  to  the  exact  moment  when  Methodism 
originated,  no  man  knoweth.  The  period  of 
its  origin  is  a  matter  of  history,  but  not  its 
day  and  hour. 

It  was  in  1726  when  Charles  Wesley,  "a 
sprightly,  rollicking  young  fellow,  with  more 
genius  than  grace,"  was  elected  to  Christ 
Church,  Oxford.  John  Wesley  was  then  serv- 
ing as  his  father's  curate  at  Epworth.  John 
had  previously  spoken  to  Charles  about  ex- 
perimental   religion,    but    Charles    had    said. 


8  Back  to  Oxford 

"What,  would  you  have  me  to  be  a  saint  all 
at  once?" 

But  Charles  began  at  once  to  do  saintly 
work.  He  attended  the  weekly  sacraments, 
and  induced  two  or  three  other  students  to 
attend  with  him.  When  John  returned  to 
Oxford  he  also  joined  the  band.  The  religious 
regularity  of  the  boys  led  a  young  collegian 
to  call  them  Methodists,  and  "as  the  name  was 
new  and  quaint  it  clave  to  them  immediately." 
John  Wesley  became  director  of  the  club,  the 
members  of  which  increased  until  upward  of 
twenty  persons — three  of  whom  were  college 
tutors  and  the  rest  bachelors  of  arts,  or  un- 
dergraduates— demonstrated  their  willingness 
to  suffer  reproach  under  the  guidance  of  "the 
curator  of  the  Holy  Club"  as  John  Wesley 
was  called. 

Method 
"Every  night  they  met  together,  to  review 
what  each  had  done  during  the  day,  and  to 
consult  what  should  be  done  the  day  follow- 


Origin  of  Methodism  9 

ing;  their  meetings  always  commencing  with 
prayer,  and  ending  with  a  frugal  supper. 
Their  plans  of  action  were  various.  Some 
conversed  with  young  students,  and  endeav- 
ored to  rescue  them  from  evil  company,  and 
to  encourage  them  in  a  sober  and  studious 
life.  Others  undertook  to  relieve  the  dis- 
tresses of  the  poor;  others,  to  minister  to 
prisoners;  others,  to  labor  in  the  parish  work- 
house; others,  in  raising  funds  to  buy  medi- 
cine, books,  and  other  necessities  for  the  relief 
of  the  sick,  the  unfortunate,  the  distressed, 
and  the  children  of  poverty."* 

"The  Holy  Club" 
In  the  original  list  of  names  of  these  Ox- 
ford Methodists  were  John  and  Charles 
Wesley,  Robert  Kirkham,  William  Morgan, 
George  Whitefield,  John  Clayton,  J.  Brough- 
ton,  Benjamin  Ingham,  James  Hervey,  John 
Whitelamb,    Westley    Hall,    John    Gambold, 

•Condensed  from  Tyerman's  Life  of  Wesley,  vol.  1,  pages 
70,  71. 


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Charles  Kinchin,  William  Smith,  and  others. 
William  Morgan  was  the  first  to  die,  and 
Charles  Kinchin  next.  Others  achieved  great 
distinction  in  Christian  labor,  while  a  few 
went  back  to  the  world  and  sin.  Those  who 
proved  faithful  were  ridiculed  as  "Bible  big- 
ots," "Bible  moths,"  and  the  like,  but  they 
chose  rather  to  sufier  affliction  as  the  people 
of  God  than  to  enjoy  the  pleasures  of  sin  for 
a  season.  When  their  enemies  found  that 
persecution  did  not  avail  to  check  the  move- 
ment, a  conspiracy  was  formed  to  "blow  up 
the  Godly  Club,"  but  it  seems  to  have  come 
to  naught.  They  were  lied  about,  and  slan- 
dered in  print,  until  at  length  a  defense 
seemed  necessary,  and  after  consulting  with 
Rev.  Samuel  Wesley,  John's  father,  an  epistle 
of  defense  appeared,  "the  first  defense  of 
Methodism  ever  published,"  in  which  was 
shown  that  "the  three  points  to  which  these 
gentlemen  think  themselves  obliged  to  adhere 
were:  1.  That  of  visiting  and  relieving  the 
prisoners  and  the  sick,  and  giving  away  Bibles, 


Origin  of  Methodism  11 

prayer  books,  and  other  religious  works;  and 
of  explaining  the  catechism  to  the  children  of 
poor  families,  and  of  dropping  a  shilling  or 
so  to  such  families  where  they  deem  it  need- 
ful. 2.  That  of  weekly  communion.  3.  That 
of  observing  strictly  the  fasts  of  the  Church, 
which  has  caused  some  to  call  them  superero- 
gation men." 

But  their  work  among  prisoners  was  not 
one  of  "supererogation."  John  Wesley  once 
preached  the  condemned  criminals'  sermon 
in  Newgate.  Fofty-seven  were  under  sen- 
tence of  death.  As  they  came  marching  in 
the  clanking  of  their  chains  was  awful.  Wes- 
ley preached  on  the  joy  in  heaven  over  re- 
penting sinners.  The  power  of  God  was  felt. 
Most  of  the  prisoners  were  in  tears.  A  few 
days  after  twenty  of  them  were  executed  at 
once,  five  of  whom  died  in  peace.  This  was 
only  one  instance  in  hundreds  in  which  these 
young  Methodists  obeyed  the  command  of 
their  Master.  They  were  bent  on  saving 
others  as  well  as  themselves. 


12  Back  to  Oxford 

The  Truth  Discovered 

Speaking  of  the  rise  of  Methodism,  Mr. 
Wesley  himself  says:  "In  1729  my  brother 
and  I  read  the  Bible;  saw  inward  and  out- 
ward holiness  therein;  followed  after  it,  and 
incited  others  so  to  do.  In  1737  we  saw,  'This 
holiness  comes  by  faith.'  In  1738  we  saw, 
'We  must  be  justified  before  we  are  sanc- 
tified.' But  still  holiness  was  our  point — in- 
ward and  outward  holiness.  God  then  thrust 
us  out,  utterly  against  our  will,  to  raise  up  a 
holy  people.  When  Satan  could  not  otherwise 
prevent  this  he  threw  Calvinism  in  our  way; 
and  then  Antinomianism,  which  struck  at  the 
root  both  of  inward  and  outward  holiness." 

A  great  deal  is  involved  in  the  above  state- 
ment, but  the  exact  date  of  the  origin  of 
Methodism  is  not  revealed.  Mr.  Wesley  does 
not  say  that  he  and  his  brother  first  read  the 
Bible  in  1729,  but  that  in  that  year  they 
made  an  important  discovery,  eight  years  af- 
terward another  important  discovery,  and  the 


Origin  of  Methodism  13 

next  year  another.  "Then,"  he  says,  "God 
thrust  us  out."  Then  Satan  threw  obstacles 
in  tlieir  way,  and  the  struggle  began.  But 
when  did  Methodism  originate?  Was  it  in 
the  conflict  with  Satan?  Was  it  in  the  in- 
citement of  others  to  holiness?  Was  it  in  the 
discovery  that  justification  precedes  sanctifi- 
cation,  or  that  holiness  is  by  faith,  or  that 
holiness  is  taught  in  the  Bible?  Or  was  it 
in  holiness  itself?  or  in  Bible  study  itself? 
Or,  did  it  precede  all  this  and  take  its  rise 
in  the  diligent  instructions  of  a  pious  mother 
who  consecrated  her  infant  children  to  God 
and  taught  them  to  study  the  Bible  and  love 
the  Lord  in  an  age  when  infidelity  was  rife 
and  when  irreligion  was  the  order  of  the  day? 
Certain  it  is,  as  Abel  Stevens  observes,  that 
"Susanna  Wesley  is  universally  credited  by 
Methodist  writers  as  the  real  foundress  of 
this  mighty  success.  She  planted  its  germ  at 
Epworth;  she  kept  it  alive  by  her  vigilant 
nurture  when  it  was  transplanted  to  Oxford; 
she    guarded    and    nurtured    it    into    mature 


14  Back  to  Oxford 

strength  in  London."  This  being  so,  the  ex- 
act date  of  the  development  of  this  "germ"  is 
made  all  the  more  uncertain.  History  shows 
that  the  Wesley  boys,  in  1729,  when  "reading 
their  Bibles,"  had  not  yet  come  into  the  en- 
joyment of  experimental  religion,  far  less 
into  the  experience  of  holiness.  Their  re- 
ligious state  was  the  object  of  deep  solicitude 
in  the  heart  of  their  devoted  and  godly 
mother.  They  were  "following  after,"  ex- 
horting others  to  join  them,  opening  up  the 
way  of  truth,  but  had  not  yet  attained.  Is 
Methodism  simply  a  truth?  Is  it  an  incite- 
ment to  holiness?  Is  it  a  fight  with  error?  Is 
it  a  series  of  discoveries  in  the  deep  things 
of  God?  Is  it  an  impulsive  force  which 
thrusts  men  Out,  utterly  against  their  will,  to 
raise  up  a  devout  people?  Upon  the  answer 
to  these  questions  depends  knowledge  of  the 
origin  of  Methodism. 

The  Scene  Laid 
Look  at  the  facts.     The  land  and  century 
in  which  this  movement  originated  had  their 


Origin  of  Methodism  15 

peculiar  relations  and  opportunities.  Eng- 
land was  a  central  little  island  with  extensive 
commerce,  unbounded  ambitions,  vast  re- 
sources, a  migratory  population,  and  related 
by  political  ties  to  extensive  dominions  both 
in  the  old  and  new  worlds.  The  eighteenth 
century  was  likewise  a  sort  of  turning  point 
in  history,  a  period  when  the  old  was  being 
rung  out  and  the  new  being  ushered  in.  The 
great  work  of  preparation  had  been  accom- 
plished. The  geographical  discoveries  begun 
by  Columbus  were  about  to  be  completed  by 
Captain  Cook,  bringing  unknown  regions  of 
vast  extent  into  view  for  the  dominion  of 
Christ.  The  Reformers  and  martyrs  had 
broken  the  iron  yoke  of  popery,  had  exhumed 
the  precious  treasure  of  sacred  truth  from 
beneath  a  putrid  heap  of  superstitions,  and 
had  given  back  the  Bible  to  the  world.  The 
Nonconformists  had  secured  religious  liberty, 
and  had  built  up  a  literature  in  defense  of 
Christian  truth.  All  that  was  needed  now 
was  a  deep  and  widespread  revival  of  spiritual 


16  Back  to  Oxford 

religion,  rebuking  lukewarm  Christians,  con- 
victing shameless  sinners,  and  condemning 
foolish  error  and  reckless  wickedness  wherever 
found.  That  revival  came  in  Methodism. 
The  fifteen  young  men  in  Oxford  with  their 
well-worn  Bibles,  calloused  knees,  holy  aspira- 
tions, and  baptized  energies,  cultivated.  God- 
fearing, sin-hating,  the  fire  of  God  pent  up 
in  their  bones,  new  discoveries  in  vital  truth 
within  them  and  panting  for  unfolding,  with 
God  behind  them  thrusting  them  out,  the 
world  around  them  sneering  at  their  methods, 
the  devil  before  them  casting  obstacles  in 
their  path — these  young  men  under  God  were 
the  planters  of  a  tree  which  had  its  roots  in 
eternal  truth,  its  body  in  omnipotent  power, 
its  branches  in  infinite  grace,  and  its  flower 
and  fruit  in  love  which  passeth  knowledge. 
Never  since  time  began  was  there  more  ear- 
nest preaching,  or  more  soulful  singing,  or 
more  courageous  defending  of  the  faith,  or 
more  passionate  appeals  to  the  conscience,  or 
more  terrific  proclaiming  of  the  law,  or  more 


Origin  of  Methodism  17 

brotherly  solicitation  into  the  way  of  life. 
And  it  was  effective,  too.  The  power  of  God 
came  down  upon  the  multitudes,  while  strong 
men  fell  to  the  ground  and  redeemed  souls 
cried  out  for  exceeding  joy.  That  age  and 
country  had  never  known  religion  after  such 
a  fashion.  The  ease-cursed  clergy  frowned 
upon  the  movement  and  closed  the  churches 
against  the  new  evangelists.  "Church  or  no 
church,"  said  Wesley,  "we  must  save  souls;" 
and  on  they  went  preaching  in  the  highways, 
the  market  places,  the  graveyards,  the  open 
fields,  the  broad  roads,  by  day  and  night, 
whenever  and  wherever  they  could  find  a  wall 
or  a  box  or  a  tombstone  to  stand  upon,  and 
room  for  the  people  to  assemble  and  hear. 
There  was  intense  excitement  among  the  peo- 
ple, but  perfect  calmness  and  self-control 
among  the  preachers.  The  doctrines  pro- 
claimed, while  as  old  as  the  Bible,  were 
stripped  of  their  accumulated  rubbish  and 
flashed  like  naked  swords  in  the  light  of  a 
holy  presence,  to  penetrate  through  the  gar- 


18  Back  to  Oxford 

ments  of  self -righteousness  and  find  the 
hearts  of  a  wicked  people  who  had  long  de- 
fied God.  The  slain  of  the  Lord  were  many. 
Victories  without  number  were  won.  New 
captains  were  commissioned  and  "thrust  out." 
Organization  followed  organization,  until, 
almost  before  these  God-led  men  had  time  to 
pause  and  consider,  the  fir  tree  and  the  pine 
and  the  box  tree  which  God  had  set  in  the 
desert  were  grown  to  an  immense  height  and 
had  extended  their  branches  into  many  lands, 
yielding  rich  fruit  and  casting  grateful  shade 
over  peoples  parched  in  the  dry  heat  of  sin 
and  selfishness  or  withered  in  the  consiiming 
fires  of  a  hell  already  begun  on  earth. 

"  Glory  to  God  for  this  slielter  of  love ! 
'Tls  planted  by  Him  who  is  pleading  above, 
Who  offers  to  sinners  the  wealth  of  his  grace 
And  lifts  them,  restored,  to  the  light  of  his  face." 


THE  PRINCIPAL  FOUNDER 

A  RFXiGious  system  partakes  largely  of  the 
spirit  of  its  founder.  His  ideas  and  senti- 
ments, his  teachings  and  life  habits,  his  tact 
and  humor,  his  power  as  a  leader,  and  his 
bearing  under  trial  become  ensamples  to  the 
flock  that  rises  to  follow  him,  and  through 
them  are  handed  down  to  other  generations. 

In  the  early  Methodist  movement  John 
Wesley  was  the  controlling  force.  He  di- 
rected its  undertakings,  appointed  its  agents, 
and  guarded  its  interests.  He  stamped  the 
impress  of  his  thought  upon  its  principles  and 
formulas.  He  embodied  its  genius,  illustrated 
its  character,  and  gave  bent  to  its  energies. 

From  childhood  he  had  manifested  a  re- 
ligious spirit.  His  father  was  an  educated 
minister.    His  mother  was  a  minister's  daugh- 


20  Back  to  Oxford 

ter.  He  was  bom  and  reared  in  an  atmos- 
phere of  piety.  At  the  age  of  eight  he  was 
admitted  to  the  communion  table,  an  uncom- 
mon thing  for  those  days.  All  through  his 
youth  he  evinced  a  remarkable  knowledge  of 
true  religion. 

At  the  age  of  twenty-two  he  was  ordained 
a  deacon,  and  at  twenty-five  an  elder.  At 
thirty-two  he  became  a  missionary  to  Georgia, 
laboring  among  the  Indians  and  colonists. 
While  here  he  formed  the  acquaintance  of 
some  Moravians,  who  questioned  him  closely 
touching  his  religious  experience,  and  he  be- 
came satisfied  that  he  had  not  attained  the 
vital  experience  of  a  real  Christian.  "I  went 
to  America,"  he  afterward  said,  "to  convert 
the  Indians,  but  O!  who  shall  convert  me?" 
He  returned  to  England,  sought  the  blessing 
of  assurance,  found  it,  entered  upon  evan- 
gelistic work  with  new  energy,  and  became 
in  fact  what  he  had  always  sighed  to  be,  a 
Christian  in  heart  and  life.  He  worked  in- 
cessantly, stirring  up  the  energies  of  a  dead 


The  Principal  Founder  21 

Church,  rebuking  the  sophistries  of  a  skep- 
tical age,  revolutionizing  the  practices  of  a 
wicked  world,  and  reviving  the  essence  of 
spiritual  religion  as  no  other  man  had  done 
since  the  days  of  Paul. 

Wesley  was  great  in  elements  of  personal 
efficiency,  and  he  was  also  a  born  leader.  lie 
knew  how  to  arouse  latent  talent  mt6  activity. 
He  feared  nobody.  He  trusted  God.  He  lived 
in  the  smile  of  his  Saviour.  He  had  a  fine 
intellect.  His  judgment  was  quick  and  sound. 
His  reasoning  was  convincing.  His  preach- 
ing was  plain  and  direct.  His  life  was  cir- 
cumspect and  devout.  His  observation  was 
keen.  He  knew  how  to  criticise  effectively. 
He  never  inflicted  unnecessary  wounds.  His 
counsels  were  words  in  due  season.  He 
studied  character  and  knew  the  measure  of 
each  mind.  He  made  young  preachers  feel 
that  he  was  their  best  friend.  He  could  de- 
vise original  methods  to  suit  emergencies, 
and  could  develop  in  strange  situations  an  at- 
mospheric condition  that  told  the  presence  of 


22  Back  to  Oxford 

God.  Everybody  felt  at  home  with  him.  The 
poorest  of  the  poor  were  made  to  feel  at  ease. 
He  was  strict  in  religion,  and  required  his 
followers  to  be  faithful  in  worship. 

When  organizing  the  work  in  Georgia  he 
required  the  children  to  be  present  in  the 
Sunday  classes  unless  they  were  sick.  Poor 
clothing  was  not  considered  an  excuse.  Some 
of  the  boys  had  no  shoes  or  stockings,  and 
were  made  the  butt  of  ridicule  by  others  who 
had.  Wesley  heard  of  this,  and  his  first  im- 
pulse was  to  rebuke  the  rude  tormentors  in  a 
public  lecture.  Then  he  thought  he  would 
insist  that  all  children  should  come  to  the 
school  barefoot.  Finally  he  decided  to  set  the 
pattern  himself,  and  thus  shame  the  offend- 
ers. Sure  enough,  the  next  Sunday  he  walked 
into  the  place  of  worship  with  clean  bare  feet, 
and  in  conducting  the  session  he  took  occasion 
to  refer  to  the  human  body  as  fearfully  and 
wonderfully  made,  using  his  own  foot,  which 
he  placed  on  a  convenient  chair,  as  an  ex- 
ample in  marvelous  anatomy.    The  effect  was 


The  Principal  Founder  23 

magical.     No  boy  was  thereafter  ashamed  of 
his  naked  feet. 

His  Appearance 

Close  observers  who  knew  Mr.  Wesley  per- 
sonally describe  him  as  low  in  stature,  slender 
in  body,  muscular  in  frame,  firm  in  step,  fresh 
in  complexion,  cheerful  in  countenance,  com- 
manding in  presence,  sprightly  in  conversa- 
tion, tranquil  in  repose,  and  somewhat  re- 
served in  bearing.  His  habits  of  constant 
exercise  and  strict  temperance  gave  him  the 
aspect  of  perfect  health.  In  old  age  his  face 
was  fine  and  beautiful.  His  clear,  smooth 
forehead,  aquiline  nose,  bright  and  piercing 
eye,  and  grave  but  sweet  countenance  made 
him  a  striking  and  interesting  figure. 

He  dressed  neatly  and  simply,  wore  no  silk 
or  velvet,  no  knee  buckles  or  other  ornaments, 
had  a  narrow  cravat,  a  coat  with  small  up- 
right collar,  and,  with  his  snowy  hair  and 
dignified,  pleasant  ways,  gave  an  idea  of  some- 
thing primitive  and  apostolic. 


24  Back  to  Oxford 

In  mind  and  heart  Wesley  was  always 
young.  In  the  treatment  of  moral  questions 
he  was  a  century  in  advance  of  his  age.  His 
views  of  temperance,  slavery,  and  kindred 
evils  are  quoted  as  alive  unto  this  day. 

He  was  a  busy  man.  Though  never  in  a 
hurry,  he  had  no  leisure.  He  would  not  con- 
verse with  anybody  for  more  than  one  hour 
at  a  time,  deeming  further  talk  unprofitable. 

People  beset  him  with  all  sorts  of  foolish 
suggestions.  One  woman  told  him  that  the 
Lord  had  sent  her  to  rebuke  him  for  living 
at  ease  and  treasuring  up  money.  "The  Lord 
knows  me  better,"  said  he,  "and  if  he  had  sent 
you  on  such  an  errand  he  would  have  given 
you  a  more  proper  message."  Instead  of  liv- 
ing at  ease,  Wesley  was  constantly  burdened 
for  the  salvation  of  sinners  and  for  the  edifi- 
cation of  saints.  When  not  actually  preach- 
ing the  Gospel  he  was  breathing  after  the 
Gospel  spirit  to  go  about  continually  doing 
good.  His  sighings  and  exultations  show  how, 
in  his  struggles  with  error  and  with  evil,  he 


The  Principal  Founder  25 

sought  for  better  manifestations  of  life.  "O 
what  may  not  a  single  believer  do,"  he  cried, 
"who  seeks  nothing  but  the  glory  of  God!" 
"O  what  shoals  of  half-awakened  sinners,"  he 
cried  again,  "will  be  broad  awake  when  it  is 
too  late!"  And  here  are  other  of  his  deep 
breathings : 

"O  what  a  pity  that  so  many  even  of  the 
children  of  God  do  not  know  the  day  of  their 
visitation !" 

"O  what  light  and  comfort  did  I  enjoy  in 
my  own  soul,  and  what  a  taste  of  the  pardon- 
ing love  of  God!" 

"0  how  good  it  is  to  have  no  choice  of  our 
own,  but  to  leave  all  things  to  the  will  of 
God!" 

"0  what  a  flame  did  God  kindle!  Many 
were  on  fire  to  be  dissolved  in  love." 

"O  how  patient,  how  meek,  how  gentle  to- 
ward all  men  ought  a  preacher,  especially  a 
Methodist,  to  be!" 

"O  what  zeal,  what  prudence  and  patience, 
are  requisite  to  bear  the  manners  of  an  unto- 


26  Back  to  Oxford 

ward  people,  and  to  train  them  up  in  Chris- 
tian discipline,  till  they  come  to  the  full 
stature  of  Christ!" 

"O  what  a  meeting  was  our  last  class  meet- 
ing! In  three  minutes,  or  less,  God,  quite 
unexpectedly,  convinced  an  old  opposer  of  the 
truth,  and  wounded  many.  I  never  felt  the 
abiding  presence  of  God  so  exceeding  power- 
ful before." 


Strange  Experiences 

Extravagance  in  religious  devotion  was 
something  that  Mr.  Wesley  did  not  like,  but 
could  not  always  avoid.  Sometimes  the  peo- 
ple were  so  lively  that  three  or  four,  yea,  ten 
or  twelve,  would  be  praying  aloud  together. 
Some  of  them  would  scream  at  the  top  of 
their  voices.  Some  would  use  wild  expres- 
sions in  prayer.  Some  would  drop  as  dead, 
and  become  "as  stiff  as  a  corpse;"  then  they 
would  start  up  and  cry,  "Glory!  glory!"  per- 
haps  twenty   times   together.      These    things 


The  Principal  Founder  2? 

tended  to  bring  the  work  into  contempt,  but 
whenever  he  reproved  them  it  was  in  the  most 
mild  and  gentle  manner  possible. 

He  met  with  many  strange  and  laughable 
experiences,  and  in  his  Journal,  which  Mr. 
Birrell,  a  bright  Englishman,  has  well  called 
"the  most  amazing  record  of  human  exertion 
ever  penned  by  man,"  he  has  recorded  not  a 
few.  In  telling  of  a  disturbance  at  an  out- 
door preaching  he  says:  "One  called  a  gen- 
tleman came  with  his  pockets  filled  with  rot- 
ten eggs.  A  young  man  came  unawares  and 
clapped  his  hands  on  either  pocket  and  broke 
the  eggs  so  that  the  stench  made  him  turn 
and  flee."  His  criticisms  of  books  and  men 
were  apt.  Of  the  author  of  a  volume  he  says, 
"A  well-meaning  man,  but  deeply  ignorant  of 
his  subject."  When  a  curate  at  St.  Andrews 
read  the  lessons  badly  he  remarks,  "It  would 
be  better  to  pay  the  gentleman  for  doing 
nothing."  Of  the  Glasgow  people  he  slyly 
says,  "They  dearly  love  the  Gospel  on  the 
Sawhath  day." 


2S  Back  to  Oxford 

Like  all  other  mortals,  he  had  his  failing^. 
He  was  too  credulous,  and  he  married  un- 
wisely. There  was  no  honeymoon.  Three 
days  after  his  marriage,  he  wrote:  "I  met  the 
single  brethren  of  the  society,  and  advised 
them  to  remain  single"  therein  following  the 
example  of  another  great  Englishman,  Mil- 
ton, who  wrote  his  essay  on  divorce  a  few 
weeks  after  his  wedding. 

He  had  a  weakness  for  doctoring  himself, 
and  he  despised  both  doctors  and  their  drugs. 
His  own  prescriptions,  however,  indicate  that 
he  knew  less  about  medicine  than  about  the- 
ology. For  a  swelling  in  the  cheek  he  recom- 
mends boiled  nettles  and  warm  treacle — for 
outward  application.  In  another  place  he 
says,  "I  applied  pounded  garlic  to  my  feet, 
which  took  away  my  hoarseness." 


A  Humorous  Vein 
Tyerman  asserts  that  Wesley  was  naturally 
of  an  irritable  disposition,  but,  by  the  grace 


The  Principal  Founder  29 

of  God,  his  thorough  command  of  himself  en- 
abled him  always  to  appear  in  good  humor. 

At  one  of  the  early  Conferences  a  preacher 
was  occupying  too  much  time  in  narrating 
his  religious  experience,  and  Charles  Wesley 
threatened  to  leave  the  room  if  John,  who  was 
presiding,  did  not  stop  the  speaker.  John's 
only  reply  was,  "Reach  him  his  hat."  Charles 
did  not  go  out. 

On  one  occasion,  when  Methodism  held 
many  wealthy  people  in  her  communion,  Wes- 
ley and  one  of  his  preachers  sat  down  at  a 
sumptuous  repast  at  a  rich  man's  table.  "O, 
sir,"  cried  the  preacher,  with  more  piety  than 
politeness,  "what  a  sumptuous  dinner!  Things 
are  not  now  as  they  once  were!  No  self- 
denial  now  amongst  the  Methodists!"  Wesley 
silenced  him  by  calmly  saying,  "My  brother, 
there  is  a  fine  opportunity  for  self-denial 
now." 

Once  while  passing  Billingsgate  market  he 
and  a  friend  saw  two  women  quarreling  most 
furiously.      Wesley    paused    to    listen.      His 


30  Back  to  Oxford 

friend  said:  "Pray,  sir,  let  us  go!  I  cannot 
stand  it."  "Stay,  Sammy,"  answered  Wesley, 
as  he  looked  at  the  earnest  viragoes,  "stay  and 
learn  how  to  preach." 

Such  traits  of  character  were  well  adapted 
to  Mr.  Wesley's  position  as  ruler  of  the  so- 
cieties. He  could  become  all  things  to  all 
men  if  by  any  means  he  might  save  some. 
His  genial  spirit,  ready  wit,  quick  judgment, 
and  great  courage  enabled  him  to  pass  many 
a  perilous  point  in  safety,  and  helped  to  per- 
petuate his  efficiency  to  the  end  of  his  career. 

He  worked  to  the  last,  traveling  five  thou- 
sand miles  a  year,  and  never  reaching  a  sec- 
ond childhood.  One  year  before  his  death,  at 
the  age  of  nearly  eighty-eight,  he  preached  a 
mighty  sermon  to  two  thousand  people,  and 
he  preached  his  last  sermon  only  ten  days  be- 
fore he  died.  He  was  in  the  ministry  sixty- 
five  years,  and  gathered  around  him  three 
hundred  itinerant  preachers,  one  thousand  lo- 
cal preachers,  and  eighty  thousand  members. 
He   founded    eight   mission    stations    in    the 


The  Principal  Founder  31 

West  Indies,  eight  in  British  America,  and 
founded  the  Methodist  Episcopal  Church, 
with  fourteen  Annual  Conferences,  two  hun- 
dred and  fifty-nine  preachers,  and  sixty-three 
thousand  members.  During  his  life  he 
preached  forty  thousand  sermons,  and  wrote, 
revised,  or  compiled  three  hundred  books  in 
science,  literature,  and  theology. 

He  died  as  he  had  lived,  poor.  He  re- 
quested in  his  will  that  "six  poor  men  should 
carry  his  corpse  to  the  grave."  He  allowed 
for  no  hearse,  no  coach,  no  pomp,  no  demon- 
stration. He  was  buried  by  torchlight  just 
before  daylight  to  ''avoid  a  tumult."  He  was 
born  June  17,  1703,  and  died  March  2,  1791. 

Wesley  was  a  man,  simply  a  man,  earnest, 
honest,  humble,  persistent,  consecrated  to  God, 
contented  to  do  one  work,  determined  to  fulfill 
his  mission  whatever  might  come,  and  abun- 
dantly illustrating  the  old  axiom,  "Preaching 
which  comes  from  the  soul  is  sure  to  work 
most  on  the  soul." 


THE   SUBSTANCE  OF 
METHODISM 

A  VERY  natural  inquiry  with  reference  to 
an  interesting  subject  is.  What  is  there  of  it? 
What  is  its  nature,  its  essence,  its  character? 

Especially  is  this  true  of  Methodism. 
Learned  men  have  sought  to  penetrate  its 
depths  and  expose  the  secret  of  its  strength. 

Perhaps  no  one  has  come  nearer  to  an  un- 
folding of  the  real  gist  of  the  subject  than 
Dr.  Isaac  Taylor,  the  philosophical  recluse  of 
the  Established  Church  in  England.  He  de- 
clared that  the  Method  istic  proclamation  of 
the  Gospel  was  rendered  effective  by  a  Divine 
Energy,  granted  at  that  time,  in  a  sovereign 
manner,  and  in  an  unwonted  degree;  and 
that  the  impression  which  the  Methodistic 
preaching  produced  resolved  itself  into  four 
elements,  namely: 


The  Substance  of  Methodism       33 

1.  A  waking  up  of  that  deep-seated  soul- 
sense  which  has  its  home  in  the  structure  of 
human  nature  and  which  differentiates  man 
from  other  portions  of  the  creature  world. 
Under  Wesleyan  preaching  this  religious 
sense  asserted  its  being  in  a  peculiar  manner. 
There  was  timiult  in  the  soul  while  a  power 
irresistible  was  claiming  its  rights  over  both 
soul  and  body.  Every  hearer  felt  himself  ut- 
terly ^alone  for  the  time  being  even  though 
surrounded  by  a  crowd.  Even  the  preacher 
himself  was  almost  forgotten  while  the  im- 
mortal and  guilty  spirit  was  brought  into  the 
presence  of  eternal  justice.  It  seemed  as  if 
the  whole  moral  condition  of  the  dismayed 
heart  were  for  the  first  time  thoroughly  spread 
open  for  impartial  scrutiny.  Levity  ceased, 
lightness  vanished,  indifference  fled  away,  and 
mockery  was  hushed  while  the  mind  and  heart 
of  the  trembling  sinner  seemed  irresistibly 
laid  bare  in  the  presence  of  the  supreme  recti- 
tude. The  dormant  religious  consciousness, 
or  innate  sense  of  relationship  to  God,  was 


34  Back  to  Oxford 

aroused  in  various  degrees  of  intensity,  but  so 
effectually  in  most  eases  as  to  give  it  an  en- 
tire newness  of  manifestation  like  as  of  a 
fresh  and  unheard-of  thing  in  the  world. 

2.  As  this  spiritual  quickening  proceeds  in 
the  soul  a  deeper  feeling  also  intervenes,  a 
consciousness  of  the  relationship  of  God,  the 
Father  of  Spirits,  to  the  individual  spirit, 
which  is  thus  beginning  to  live  a  life  divine. 
Our  Lord  Jesus  Christ  was  manifested  in  the 
flesh  that  he  might  "show  us  the  Father."  He 
told  his  disciples  that  he  was  in  the  Father, 
and  the  Father  in  him.  "He  that  hath  seen 
me  hath  seen  the  Father."  This  doctrine  was 
what  gave  to  primitive  Christianity  its  tre- 
mendous force,  its  vital  warmth,  and  its 
marvelous  animation,  and  it  was  a  renovation 
of  this  doctrine  that  made  Methodism  such  a 
remarkable  season  of  religious  refreshment. 
Every  sinner  was  brought  most  vividly  to  see 
the  Saviour  beckoning  him  toward  God  and 
to  hear  him  calling  upon  him  to  repent  and 
believe  the  Gospel.    It  was  almost  as  if  Jesus 


The  Substance  of  Methodism       35 

had  come  again  in  the  flesh,  as  he  really  had 
in  the  Spirit,  to  startle  men  into  a  conscious- 
ness of  new  life  and  duty  after  sliimbering 
through  the  long  and  dreary  night  of  the 
dark  ages. 

3.  While  Methodism  was  producing  this 
powerful  agitation  of  soul,  and  setting  before 
the  consciousness  of  humanity  the  imminent 
presence  of  God  as  a  Father  and  rightful 
Sovereign  of  the  heart,  it  brought  also  into 
conspicuous  prominence  the  thrilling  truth  of 
a  gracious  Saviour  come  into  the  world  espe- 
cially for  man's  deliverance.  Pardon  was  pro- 
claimed for  repented  sin.  Salvation  was  set 
forth  for  appropriating  faith.  Adoption  was 
presented  for  the  trustful  cry  of  "Abba, 
Father!"  Kegeneration  was  offered  for  ac- 
cepting confidence.  Full  deliverance  was  de- 
clared to  be  available  to  all  mankind  who 
would  comply  with  the  Gospel  conditions.  It 
was  New  Testament  theology  set  on  fire  of 
spirit  life  and  held  flaming  with  light  and 
warmth  before  the  vision  of  despairing  souls. 


36  Back  to  Oxford 

"Christ  is  the  propitiation  for  our  sius,  and 
not  for  ours  only,  but  also  for  the  sins  of  the 
whole  world."  **'The  Father  sent  the  Son  to 
be  the  Saviour  of  the  world."  Our  Lord's 
discourses  and  the  Pauline  epistles  were  laid 
under  special  tribute  for  the  enrichment  and 
irradiation  of  the  preaching  which  made  this 
Gospel  truth  so  comprehensive  in  its  "swing 
of  conquest." 

4.  Having  stirred  the  immortal  spirit  to  a 
sense  of  accountability  to  God  and  to  an 
acceptance  of  the  Bible  plan  of  salvation, 
Methodism  next  proceeded  to  the  lively  devel- 
opment of  that  evangelic  philanthropy  which 
Jesus  and  Paul  so  plainly  taught  but  which 
had  been  forgotten  or  tainted  through  the  con- 
tact of  Christianity  with  paganism  and  its 
degeneration  under  the  corrupting  influences 
and  tendencies  of  Romanism.  "Then  shall 
the  King  say  unto  them  on  the  right  hand, 
Inasmuch  as  ye  did  it  unto  these  my  brethren, 
ye  did  it  unto  me."  "Now  concerning  the 
collection  for  the  saints,  as  I  have  given  or- 


The  Substance  of  Methodism       37 

der  to  the  churches  of  Galatia,  even  so  do  ye." 
Methodists  were  instantly  thrown  into  the 
habit  of  giving  liberally  and  systematically 
for  the  benefit  of  the  poor  and  perishing.  The 
bodies  as  well  as  the  souls  of  men  were  to  be 
cared  for  in  her  economy.  "A  penny  a  week 
and  a  shilling  a  quarter"  became  the  min- 
imum standard  of  giving.  The  regular  rule 
for  the  government  of  all  members  was, 
"First,  get  all  you  can  by  honest  industry; 
second,  save  all  you  can  by  prudent  economy; 
and,  third,  give  all  you  can  with  Christian 
liberality."  In  order  to  set  wholesome  ex- 
amples in  beneficence,  the  leaders  denied 
themselves  all  luxuries,  and  even  dispensed 
with  many  necessities.  Wesley  expended  his 
own  income  in  deeds  of  charity.  The  tax 
commission  once  got  after  him  to  make  re- 
turns of  silver  plate  or  something  else  to  be 
taxed,  but  his  laconic  reply  was,  "I  have  two 
spoons,  one  at  Bristol  and  the  other  at  Lon- 
don; and  I  cannot  afford  to  have  any  other 


38  Back  to  Oxford 

plate,  while  so  many  poor  are  around  me  cry- 
ing for  bread." 

5.  In  order  to  facilitate  and  perfect  the 
plans  for  the  sustenance  of  the  poor,  and  for 
the  rescue  of  the  perishing,  there  was  insti- 
tuted that  effective  system  of  Christian  fel- 
lowship and  mutual  watchcare  which  became 
so  distinguishing  a  feature  in  the  economy  of 
Methodism — the  class  meeting.  It  was  the 
business  of  the  leader  to  meet  the  members 
weekly,  to  inquire  after  their  souls,  to  advise 
with  them,  comfort,  exhort,  or  reprove  them, 
as  occasion  might  require,  and  to  receive  their 
contributions  for  the  relief  of  the  preachers, 
church,  and  poor.  This  institution  instantly 
became  an  immense  agency  for  good.  Presi- 
dent Green  affirms  that  "it  was  the  strongest 
bond  of  union  in  Methodism;  its  most  effect- 
ive means  of  spiritual  improvement  and  cul- 
ture; its  most  successful  method  of  bringing 
the  church  members  into  close  intercourse  on 
spiritual  things;  and  its  most  effectual  way 
of  guarding  each  individual  believer,  and  of 


The  Substance  of  Methodism       39 

securing  mutual  help,  consideration,  and  care. 
It  afforded  the  opportunity  for  true  spiritual 
oversight,  and  an  actual  brotherly  com- 
munion. While  it  declared  the  common  in- 
terests of  all,  it  took  careful  cognizance  of 
each.  Every  sheep  in  the  flock  was  known 
and  named  and  numbered;  every  one  was 
watched  over  and  accounted  for;  no  one  was 
too  mean  to  be  recorded."* 

But  perhaps  the  most  marked  element  in 
the  abiding  essence  of  Methodism  was  the  ele- 
vation which  it  gave  to  the  standard  of  Chris- 
tian life  and  character.  In  the  popular 
theology  and  worship  of  the  time  there  was 
almost  nothing  which  served  to  gratify  the 
heart  life.  A  cold  and  stately  ritualism  was 
made  to  answer  the  deep  hunger  of  the  soul 
after  the  hidden  manna  of  God's  eternal  truth 
and  righteousness.  The  religious  doctrines 
and  services  which  Jesus  instituted  and  Paul 
unfolded  had  become  utterly  lost  to  life  and 
thought.  The  heart  of  flesh  for  the  heart  of 
♦  Mission  of  Methodism,  page  62. 


40  Back  to  Oxford 

stone,  a  deep  regeneration,  growth  in  grace, 
an  eradication  by  faith  of  the  roots  of  de- 
pravity, a  refreshing  of  the  soul  by  the  con- 
stant ministrations  of  the  divine  Spirit,  a 
going  on  to  perfection  with  all  that  this  "cen- 
tral idea  of  Christianity"  involved — all  this 
had  become  a  lost  benefaction,  a  forgotten 
heritage.  Methodism  revived  these  things 
and  did  it  in  such  a  spirit  and  under  such 
conditions  that  they  became  attractive  to  all 
earnest  souls,  and  repellent  to  none.  They 
were  offered  as  the  normal  privileges  and 
rights  of  free  men  in  Christ,  not  as  the 
slavish  duties  and  burdens  of  a  legal  yoke. 
Indeed,  liberty  of  conscience  and  freedom  of 
spirit  were  conspicuously  promulgated  along 
with  holiness  of  heart  and  life  as  constituting 
the  very  essence  of  Methodism. 

If  ever  any  man  loved  religious  liberty  it 
was  John  Wesley.  lie  had  tasted  by  bitter 
experience  the  fruits  of  bigotry  and  intoler- 
ance, and  had  been  delivered  from  bonds  only 
by  a  most   remarkable  providence.     Having 


The  Substance  of  Methodism       41 

been  made  free  himself,  it  became  the  passion 
of  his  life  forever  to  secure  freedom  to  all 
his  followers  and  to  instill  into  their  minds 
ideas  of  liberty  in  doctrine,  polity,  and  modes 
of  worship.  The  motto  that  always  governed 
him,  in  this  respect,  was  this:  "Prove  all 
things,  hold  fast  that  which  is  good."  He 
wanted  nothing  in  his  principles,  creed,  or 
opinions  which  would  not  bear  the  strictest 
examination  and  the  severest  test  of  truth. 

"He  was  a  Puritan,  in  every  sense  of  the 
word,  without  Puritanic  exclusiveness ;  and 
no  man  ever  lived  who  held  the  rights  of  con- 
science in  a  more  sacred  regard.  To  enjoy 
the  utmost  spiritual  religious  freedom  him- 
self, and  to  perpetuate  it  in  the  Methodist 
community  throughout  the  old  and  new  world, 
was  the  great  end  and  aim  of  his  life."* 

It  will  thus  be  seen  that  Methodism  as  it 
first  took  hold  of  the  world  was  not  so  much 
an    issuance    of    new    dogmas,    beliefs,    and 


*  Geniiis  and  Mission  of  Methodism,  by  W.  P.  Strick- 
laud,  page  29. 


42  Back  to  Oxford 

methods,  as  it  was  a  revivifying  and  reapply- 
ing of  the  elementary  truths,  or  rather  facts, 
which  constitute,  in  substance,  the  Christian 
religion.  It  was  a  soul-stirring  consciousness 
of  Christian  verities.  It  was  the  power  by 
which  New  Testament  truth  and  life  and 
grace  were  made  new  manna  for  hungry  souls. 
It  was,  in  a  word,  the  new  advent  of  all  that 
made  Christianity  effective  at  the  time  that 
Stephen  suffered  martyrdom  and  Saul  of  Tar- 
sus was  transformed  from  the  character  of  a 
persecutor  to  that  of  a  preacher  of  righteous- 
ness and  the  greatest  missionary  this  world 
has  ever  known.  Could  Paul  issue  the  chal- 
lenge, "Since  ye  seek  a  proof  of  Christ  speak- 
ing in  me,  which  to  youward  is  not  weak,  but 
is  mighty  in  you,"  so  could  Wesley.  Christ 
spoke  in  him,  and  through  him,  making  his 
ministry  the  mighty  power  of  God  unto  all 
that  believed. 

Jesus  said,  "The  words  that  I  speak  unto 
you,  they  are  spirit  and  they  are  life,"  and 
the  spiritual  life  of  these  words  through  the 


The  Substance  of  Methodism       43 

preaching  of  Wesley,  under  the  baptism  of 
the  Holy  Ghost,  took  on  its  primitive  fresh- 
ness, brightness,  and  power.  The  power  of 
every  Church  is  its  hold  on  the  Holy  Ghost. 
"Not  by  might,  nor  by  power,  but  by  my 
Spirit,  saith  the  Lord  of  hosts." 

The  word  "revival"  is,  therefore,  the  true 
one  to  apply  to  Methodism.  It  revived  the 
Protestant  Churches  of  all  lands.  It  revived 
the  spiritual  life  of  all  peoples.  It  did  not 
create  new  life,  but  revived  the  old.  "There 
is  nothing  new  in  it,  save  as  a  fresh  develop- 
ment of  that  which  is  old  may  be  called  new. 
The  doctrines  are  old;  the  disciplinary  prin- 
ciples are  old;  the  spirit  of  activity  is  old; 
the  methods  of  evangelism  are  old;  the  forms 
of  beneficence  are  old;  the  aims  and  purposes 
are  old — all  is  old.  But  as  the  breath  of 
spring  causes  old  roots  to  burst  forth  to  new 
and  vigorous  life,  so  the  spirit  which  breathed 
through  Methodism — an  old  spirit  withal — 
caused  that  great  revival  of  the  eighteenth 
century,  from  which  dates  a  new  era  in  the 
spiritual  history  of  mankind." 


THE  GENIUS  OF  METHODISM 

The  genius  of  a  person  is  that  peculiar 
mental  structure  or  aptitude  which  especially 
qualifies  for  certain  lines  of  action,  or  success 
in  a  given  pursuit.  It  reaches  its  ends  by  a 
kind  of  intuitive  power,  and  thus  differs  from 
ordinary  talent  or  ability  which  is  amenable 
to  training  and  more  or  less  dependent  upon 
instruction. 

Wesley  tells  of  a  lifelong  friend  of  his,  a 

Dr.   S ,  who  was   the  greatest   genius   in 

little  things  he  had  ever  known.  He  had  in- 
vented his  own  fire  screen,  his  lamps,  his  ink- 
horn,  his  very  save-all,  and  "I  really  believe," 
said  Wesley,  "that  were  he  seriously  to  set 
about  it,  he  could  invent  the  best  mouse  trap 
that  ever  was  in  the  world." 


The  Genius  of  Methodism         45 

Persons  op  Genius 

Wesley  himself  had  a  genius,  not  for  the 
invention  of  mouse  traps,  but  for  the  perfect- 
ing of  devices  for  saving  men.  His  power  for 
the  discernment  of  spiritual  truth,  the  con- 
centration of  religious  forces,  the  application 
of  sound  doctrinal  principles,  the  development 
of  effective  working  plans,  and  for  the  quick 
organization  of  those  whom  he  rallied  to  his 
support  was  well-nigh  intuitive. 

His  brother  Charles  had  a  genius  for  the 
composition  of  sacred  songs  and  hymns,  put- 
ting into  them  more  wealth  of  thought,  depth 
of  discernment,  clearness  of  exposition,  and 
felicity  of  expression  than  any  other  bard  of 
history. 

And  no  wonder,  for  their  mother  had  a 
genius  for  the  culture  of  childhood,  the  train- 
ing of  youth,  and  for  directing  the  energies 
and  controlling  the  impulses  of  her  sons. 

George  Whitefield  had  a  genius  for  impas- 
sioned   oratory    and    for    seizing    upon    an 


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opportune  occasion  for  preaching.  His  flame- 
like appeals  for  sinners  to  repent  seemed  to 
come  from  a  divinity  within  him  that  made 
every  word  and  motion  a  direct  message  from 
God  to  men. 

Fletcher  of  Madeley,  "the  designated  suc- 
cessor of  Wesley,"  had  a  genius  for  fervent 
piety,  perfect  charity,  effective  controversy, 
and  seraphic  ministry. 

Dr.  Coke  had  a  genius  for  voluminous  writ- 
ing, extensive  travel,  fervent  preaching,  and 
thorough  planting  of  the  germs  of  Methodism. 
His  soul  was  all  on  fire  for  missions.  He 
sighed  for  the  wings  of  an  angel  and  the  voice 
of  a  trumpet  that  he  might  proclaim  the  Gos- 
pel through  the  East  and  West,  the  North  and 
South. 

Francis  Asbury  had  a  genius  for  quick 
adaptation  to  his  surroundings,  masterly 
grasp  of  a  situation,  firm  execution  of  plans, 
and  tireless  application  of  his  energies,  liter- 
ally wearing  himseK  out  in  the  service  of  his 
Lord. 


The  Genius  of  Methodism         47 

All  the  early  itinerants  had  a  genius  for 
self-sacrifice,  entire  consecration,  and  un- 
yielding devotion  to  the  propagation  of 
Methodism.  As  early  as  1769  they  hound 
themselves  by  a  solemn  compact  to  do  the 
following  three  things:  "1.  To  devote  our- 
selves entirely  to  God;  denying  ourselves, 
taking  up  our  cross  daily;  steadily  aiming  at 
one  thing,  to  save  our  own  souls  and  them 
that  hear  us,  2.  To  preach  the  old  Methodist 
doctrines,  and  no  other.  3.  To  observe  and 
enforce  the  whole  Methodist  discipline." 

This  peculiar  pledge  made  these  peculiar 
geniuses  a  peculiar  power,  and  gave  them  pe- 
culiar success  in  their  chosen  line  of  action. 
Their  movement  took  on  the  characteristics 
of  its  own  genius,  and  the  endowment  of  its 
own  animating  spirit.  It  was  ever  impelled 
forward  by  its  own  inherent  forces,  and 
seemed  to  move  intuitively  into  its  own  fa- 
vorite conditions  of  life  and  forms  of  effort. 
It  came  to  have  a  genius  not  only  for  the 
invention   of  little   things   in   Church  polity 


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and  administration,  but  for  the  discovery  of 
great  things  in  experience  and  achievement. 


A  Great  Discovery 

It  can  be  said  of  Methodism  that  very  early 
in  her  career  she  uncovered  and  brought  into 
new  prominence  the  greatest  truth  that  ever 
dawned  upon  Christian  intelligence,  namely: 

1.  That  the  living  God  comes  in  direct  con- 
tact with  the  consciousness  of  believing  man. 

2.  That  salvation  is  a  conscious  experience 
resulting  from  godly  sorrow  and  saving  faith, 
and  that  it  may  be  full  in  this  life. 

This  discovery,  while  not  new  in  the  his- 
tory of  the  Church,  was  new  to  that  period  of 
Church  life;  and  the  manner  in  which 
^Afethodism  grasped  this  truth,  gave  it  empha- 
sis, practically  illustrated  it,  and  made  it 
plain  to  mystified  minds,  was  abundant  proof 
that  a  new  religious  genius  had  appeared  in 
the  world. 

Consider  the  historic  facts.    From  time  im- 


The  Genius  of  Methodism         49 

memorial  the  world  had  been  feeling  after 
God.  The  old  philosophical  systems  were 
nothing  more  than  an  expansion  of  man's  in- 
born desire  to  come  in  contact  with  the  in- 
finite. The  noblest  monument  intellectual 
culture  had  ever  reared  was  the  Athenian 
altar  with  its  unsatisfactory  inscription,  "To 
THE  UNKNOWN  GoD."  The  most  intense  cry  the 
human  heart  had  ever  uttered  was,  "O  that  I 
knew  where  I  might  find  him!"  Christianity 
was  sent  into  the  world  to  reveal  the  meaning 
of  that  altar  inscription  and  to  still  the  cry 
of  that  agonized  heart.  "Whom  therefore  ye 
ignorantly  worship,  him  declare  I  unto  you." 
The  apostles  and  the  primitive  Christians  had 
a  blessed  knowledge  of  this  distinguishing 
feature  of  the  Christian  faith.  They  saw  and 
proclaimed  the  truth  that  Christianity  differs 
from  all  other  religions  in  bringing  to  men  a 
knowledge  of  God  and  in  bringing  to  God  the 
homage  of  men.  "Other  religions  are  seeking 
God;  the  Christian  religion  is  seeking  man." 
Christianity  had  entered  upon  its  marvel- 


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ous  career  by  making  this  central  truth  its 
foremost  maxim.  "In  the  beginning  was  the 
Word,  .  .  .  and  the  Word  was  God."  "All 
things  were  made  by  him."  "In  him  was 
life;  and  the  life  was  the  light  of  men.  And 
the  light  shineth  in  darkness;  and  the  dark- 
ness comprehended  it  not."  "There  was  a 
man  sent  from  God  ...  to  bear  witness  of 
the  Light."  "That  was  the  true  Light.  .  .  . 
And  as  many  as  received  him,  to  them  gave 
he  power  to  become  the  sons  of  God,  even  to 
them  that  believe  on  his  name:  which  were 
born,  not  of  blood,  nor  of  the  will  of  the  flesh, 
nor  of  the  will  of  man,  but  of  God"  (John  1. 
1-13). 

In  this  brief  record  is  contained  the  whole 
essence  of  the  Christian  scheme.  The  apostle 
John  understood  it,  so  did  Luke  and  so  did 
Paul.  In  its  first  contact  with  paganism 
Christianity  demonstrated  the  truth  that 
"God"  was  in  it.  His  "life"  was  manifest. 
His  "light"  shone  over  its  conflicts.  The 
"darkness"  fled  away.     The  men  of  God  bore 


The  Genius  of  Methodism  51 

witness  of  the  light,  and  God  gave  them  the 
assurance  of  acceptance  and  the  power  of 
triumph  amid  the  terrors  of  persecution  and 
the  agonies  of  martyrdom. 

Then  came  the  corrupting  influences  of  the 
early  centuries  and  the  midnight  of  the  dark 
ages,  obscuring  the  "light"  of  the  Gospel 
dawn  and  shutting  away  from  human  expe- 
rience the  gracious  power  of  sonship.  Christ 
was  no  longer  preached  as  the  direct  source 
of  life  and  light,  and  the  necessity  of  regen- 
eration became  a  forgotten  truth.  The  doc- 
trinal reformation  under  Luther  paved  the 
way  for  the  spiritual  reformation  which  fol- 
lowed under  Wesley.  God  returned  again  to 
his  people,  the  light  shone  into  their  minds, 
the  life  glowed  in  their  souls,  and  they  were 
born  again,  "not  of  blood,  nor  of  the  will  of 
man,  but  of  God." 

The  Secrkt  Unfolded 
No  intelligent  person  can  study  the  career 
of  Wesley  without  knowing  that  he  had  re- 


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discovered  the  secret  of  the  long-lost  life  and 
power.  His  writings  abound  with  testimo- 
nies to  the  truth  that  true  religion  is  God 
revealed  to  man,  God  seeking  man,  God  in 
man,  and  God  working  through  man.  Take 
a  few  expressions: 

"0  what  a  dull  thing  is  life  without  re- 
ligion! I  do  not  wonder  that  time  hangs 
heavily  upon  the  hands  of  all  who  know  not 
God."  "What  a  blessed  thing  it  is  to  be  with 
those  who  are  alive  to  God!"  "I  desire  noth- 
ing but  Christ;  and  I  have  Christ  always 
reigning  in  my  heart.  I  want  nothing;  he  is 
my  sufficient  portion  in  time  and  in  eternity." 
"God  has  given  me  all  I  want;  I  am  as  happy 
as  I  can  live!"  "Hundreds  of  us  met  at  the 
room  and  solemnly  renewed  our  covenant  with 
God."  "I  scarcely  ever  saw  the  people  here 
so  much  alive  to  God."  "I  soon  forgot 
my  weariness;  God  was  there,  and  it  was 
enough."  "0  what  day  of  God's  power  was 
this!"  "More  of  the  real  power  of  God  at- 
tends the  uncouth  expressions  of  some  of  our 


The  Genius  of  Methodism         S3 

weak  people  than  attends  the  studied  dis- 
courses of  stronger  minds."  "I  have  many- 
times  known  God  to  attach  his  power  to  the 
words  of  extremely  weak  men."     "I  came  to 

TTtley,  and  found  E K just  alive,  but 

all  alive  to  God."  "I  returned  to  London  and 
saw  Dr.  Dodd  for  the  last  time.  He  had  en- 
tirely and  calmly  given  himself  up  to  the  will 
of  God.  None  could  converse  with  him  with- 
out acknowledging  that  God  is  with  him." 

Such  testimonies  could  be  multiplied  in- 
definitely. Tbe  writings  of  all  the  saints  and 
worthies  of  the  Methodist  movement  abound 
with  declarations  of  God  imminent  in  the  life 
of  man,  directing  his  movements,  inspiring 
his  thoughts  and  words,  and  using  him  con- 
stantly in  worship  and  service. 

The  distinctive  feature  of  the  Methodist 
creed — that  which  differentiates  it  from  other 
evangelical  formulas — may  be  stated  briefly 
as  this: 

God's  Spirit  is  in  the  believer,  witnessing 
to  his  adoption,  cleansing  his  heart  from  sin. 


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filling  his  soul  with  light  and  knowledge,  re- 
newing him  in  the  life  of  holiness,  and  pre- 
paring him  to  say  when  his  work  is  done, 
"The  best  of  all  is,  God  is  with  us." 

This  is  the  genius  of  Methodism,  the  ani- 
mating spirit  which  brings  God  and  man  to- 
gether, reconciled,  and  united  as  coworkers  in 
saving  lost  souls. 


BACKBONE  OF   THE   SYSTEM 

As  originally  defined,  a  Methodist  society 
is  "a  company  of  men  having  the  form  and 
seeking  the  power  of  godliness,  united  in  or- 
der to  pray  together,  to  receive  the  word  of 
exhortation,  and  to  watch  over  one  another 
in  love,  that  they  may  help  each  other  to  work 
out  their  salvation." 

It  was  further  declared  that  "there  is  only 
one  condition  previously  required  of  those 
who  desire  admission  into  these  societies — 'a 
desire  to  flee  from  the  wrath  to  come,  and  to 
be  saved  from  their  sins.'  But  wherever  this 
is  really  fixed  in  the  soul  it  will  be  shown 
by  its  fruits." 

Around  these  original  definitions  noble 
truths  and  sentiments  crystallized  as  rapidly 
as  actual  experience  and  practical  work  could 
develop  them. 


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Mr.  Wesley  formally  stated  some  of  these 
sentiments,  and  others  came  to  light  in  the 
Annual  Conference  deliberations.  Here  are 
a  few: 

I.  Principles 

1.  Justification  is  by  faith  alone,  and  until 
a  man  experiences  this  grace  he  has  no  power 
to  do  any  work  pleasing  to  God. 

2.  Three  things  go  together  in  justification: 
(1)  God's  mercy  and  grace.  (2)  Christ's 
satisfaction  of  the  divine  justice.  (3)  Man's 
true  and  living  faith. 

3.  Repentance,  hope,  and  love  are  joined 
with  faith  in  the  justified  soul. 

4.  The  doctrine  of  justification  by  faith  is 
to  be  taught  with  the  complementary  doctrine 
of  good  works. 

5.  Good  works  are  expected  to  follow  justi- 
fication as  the  fruit  and  proof  of  it.  Faith 
without  works  is  dead. 

6.  No  willful  sin  is  consistent  with  justify- 


Backbone  of  the  System  57 

Ing  faith.    If  a  believer  sin  willfully  he  casts 
away  his  confidence  in  the  Lord. 

7.  Obedience  from  a  loving  heart  is  always 
to  follow  saving  faith.  We  do  not  make  void 
the  law  through  faith,  but  establish  it. 

8.  A  Christian  must  respond  to  the  claims 
of  truth,  right,  and  conviction,  even  at  the 
sacrifice  of  personal  friendships  and  private 
benefits. 

9.  Forasmuch  as  "a  measure  of  the  Spirit 
is  given  to  every  man  to  profit  withal,"  every 
disobedient  soul  stands  condemned. 

10.  It  is  meet,  right,  and  the  bounden  duty 
of  a  Christian  to  declare  unto  all  men,  wher- 
ever in  the  world  he  may  find  them,  the  glad 
tidings  of  salvation. 

11.  It  is  the  duty  of  every  believer  to  use 
his  talent,  his  gift,  for  the  good  of  the  whole 
Church;  his  privilege  to  receive  from  the 
Church  personal  and  constant  oversight;  and 
it  is  a  mutual  duty  to  maintain  discipline  and 
promote  effective  service. 

12.  Whatever  Methodism  is  adapted  to  do 


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at  any  period  of  her  history,  that  is  her  mis- 
sion and  calling  to  do. 

13.  It  is  the  standing  duty  of  Methodism  to 
adapt  herself  more  and  more  to  all  conditions 
of  society,  and  to  minister  effectively  to  all 
accessible  needs. 

14.  If  the  whole  work  of  Methodism  is  to  be 
regarded  as  a  direct  divine  interposition,  then 
the  calling  and  qualification  of  each  of  her 
servants  must  be  considered  as  "of  God." 

15.  While  believers  have  the  right  of  pri- 
vate judgment,  because  they  are  responsible 
to  God,  nevertheless  they  should  obey  the 
rulers  and  governors  of  the  Church  so  far  as 
is  consistent  with  their  duty  to  God;  when 
they  cannot,  they  will  quietly  obey  God  rather 
than  man. 

16.  Religion  is  not  designed  to  displace 
reason,  judgment,  the  moral  sense,  or  common 
sense,  but  in  harmony  with  these  to  fit  the 
heart  for  God's  indwelling. 

17.  It  is  the  office  of  the  Holy  Spirit  to 
glorify  Christ  in  the  regeneration  and  sancti- 


Backbone  of  the  System  59 

fieation  of  men;  therefore,  we  give  to  the 
Spirit  due  prominence  in  our  doctrines  and 
worship. 

18.  The  Bible  is  the  only  infallible  guide 
to  faith  and  practice;  therefore  any  supposed 
leading  of  the  Spirit  which  collides  with  reve- 
lation is  of  necessity  spurious. 

19.  Conversion  to  God  is  an  instantaneous 
work.  The  moment  a  man  exercises  living 
faith  in  Christ  he  is  justified. 

20.  Knowledge  of  this  great  spiritual 
change  necessarily  goes  with  it.  No  man 
can  have  this  justifying  faith  without  know- 
ing that  he  has  it,  because  this  faith  brings 
peace,  and  peace  is  a  conscious  experience. 

21.  A  man  is  justified  at  the  same  time  that 
he  is  born  of  God.  Conversion  involves  three 
things:  pardon  of  past  sins,  regeneration 
from  present  guilt,  and  adoption  into  the 
family  of  God. 

22.  He  that  is  born  of  God  doth  not  commit 
sin,  and  this  deliverance  from  sin  is  a  con- 
scious experience. 


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23.  Salvation  implies  ultimate  holiness  of 
heart  and  life  springing  from  a  true  and  liv- 
ing faith. 

24.  The  working  out  of  salvation  is  simply 
"perfecting  holiness  in  the  fear  of  the  Lord," 
bearing  fruit  unto  God,  and  continuing  faith- 
ful in  duty  and  responsibility  unto  death. 

25.  "Going  on  to  perfection"  is  the  normal 
course  of  a  saved  heart  which  is  aflame  with  the 
love  of  God;  it  is  showing  forth  God's  praise 
by  thought,  word,  deed,  bearing,  and  example. 

In  the  successful  application  of  these  prin- 
ciples to  the  individual  life,  and  to  the  varied 
relations  and  responsibilities  of  the  societies, 
the  backbone  of  Methodist  character  appears. 
Man's  power  alone  is  not  sufficient  for  these 
things.  God  must  work  in  man  and  through 
man  to  accomplish  such  results.  His  power  is 
therefore  manifest  in  the  Methodist  charac- 
ter. Take  this  away,  and  the  distinctive  force 
is  gone.  Let  it  decline,  and  every  peculiar 
function  of  Methodism  will  wither.  Let  it  be 
lost,  and  our  very  name  will  perish. 


Backbone  of  the  System  61 

II.  EULES 

Along  with  these  principles  certain  rules 
were  found  serviceable,  and  these,  under  the 
title  of  "General  Rules,"  have  become  a  fixed 
quantity  in  Methodism;  that  is,  they  are  a 
part  of  the  organic  law  and  cannot  be  changed 
except  by  constitutional  process.  They  date 
from  the  year  1739, 

Given  in  condensed  form,  perhaps  the  most 
essential  are  the  following: 

1.  Avoid  all  evil,  notably  profanity,  Sab- 
bath -  breaking,  slaveholding,  drunkenness, 
fighting,  quarreling,  evil-speaking,  smug- 
gling, usury,  cheating,  and  unprofitable  con- 
versation. 

2.  Keep  the  golden  rule:  Do  to  others  as 
you  would  have  them  do  to  you. 

3.  Abstain  from  what  you  know  is  not  for 
the  glory  of  God,  such  as  putting  on  gold  and 
costly  apparel,  taking  diversions  that  cannot 
be  used  in  the  name  of  the  Lord  Jesus,  sing- 
ing songs  or  reading  books  detrimental  to  real 


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piety,   softness   and   needless   self-indulgence, 
hoarding,  and  reckless  borrowing  or  buying. 

4.  Do  good.  Be  merciful.  Help  others. 
Feed  the  hungry.  Clothe  the  naked.  Visit 
the  sick.    Remember  those  in  prison. 

5.  Look  after  the  souls  of  men.  Reprove 
and  exhort.  Urge  yourself  into  religious  work. 

6.  Be  especially  mindful  of  each  other. 
Employ  those  of  the  household  of  faith  in 
preference  to  others.  Buy  one  of  another. 
Aid  each  other  in  business. 

7.  Deny  yourself.  Take  up  the  cross.  Be 
patient.  Run  the  Christian  race.  Bear  re- 
proach for  Christ. 

8.  Attend  church.  Take  the  sacrament. 
Have  a  family  altar.  Pray  in  secret.  Search 
the  Scriptures.    Observe  fasting. 

9.  Admonish  those  who  do  not  keep  these 
rules.  Bear  with  them  for  a  season.  If  they 
repent  not,  separate  yourself  from  them. 

Besides  the  General  rules,  there  are  many 
special  maxims  which  have  an  important 
bearing  upon  deportment.    Here  are  several: 


Backbone  of  the  System  63 

m.   Advices 

1.  Be  temperate  iu  all  things;  a  total 
abstainer. 

2.  Abstain  from  hurtful  foods. 

3.  Let  alcoholic  beverages  alone. 

4.  Keep  out  of  the  liquor  traffic. 

5.  Cooperate  in  prohibition  measures. 

6.  Dress  plainly  and  becomingly. 

7.  Discourage  marriage  with  unav(^akened 
persons. 

8.  Recognize  no  divorce  except  for  adultery. 

9.  Guard  the  doors  of  the  Church  against 
unawakened  persons. 

10.  Acquaint  probationer^  with  our  doc- 
trines, rules,  and  regulations. 

11.  Watch  over  each  other  in  love. 

12.  Help  each  other  to  work  out  salvation. 

13.  Search  carefully  into  the  character  and 
spirit  of  those  who  think  themselves  called  to 
preach. 

14.  Admonish  erring  souls;  bear  with  them 
for  a  season;  expel  them  if  you  must. 


64  Back  to  Oxford 

15.  Build  plain  churches;  make  hearers 
welcome;  avoid  unnecessary  expenses. 

16.  Provide  for  higher  education  and  the 
Christian    training  of  the  young. 

17.  Take  care  of  missions,  home  and  for- 
eign, and  utilize  every  means  for  the  salva- 
tion of  the  world. 

18.  Confess  your  faults  one  to  another,  and 
pray  one  for  another  that  you  may  be  healed. 

19.  Keep  in  close  union.  Guard  against 
the  tempter.  Build  up  each  other  in  the  faith. 
Provoke  one  another  to  good  works. 

20.  Be  plain  and  open  in  dealing  with  souls. 
Be  mild,  tender,  patient.  Be  honest,  sincere, 
and  thorough. 

Surely  a  character  controlled  by  such  pre- 
cepts and  swayed  by  such  influences  bears  the 
impress  of  a  divine  molding,  and  proves  that 
the  infinite  potter  has  marvelous  power  over 
redeemed  clay. 

TV.   Marks 

The  distinguishing  marks  of  a  Methodist 
are: 


Backbone  of  the  System  63 

1.  Not  mere  opinions.  As  to  all  opinions 
which  do  not  strike  at  the  root  of  Christianity, 
we  think  and  let  think. 

2.  Not  words  or  phrases  of  any  sort.  We 
have  no  pet  Scripture  passages  not  quaint 
modes  of  expression. 

3.  Not  peculiar  customs,  usages,  or  actions 
of  an  indifferent  nature.  No  form  of  apparel, 
or  fashion  of  headdress,  or  posture  of  body, 
or  habit  of  eating  and  drinking  determines 
the  character  of  a  Methodist. 

4.  Not  making  any  part  of  religion  seem- 
ingly the  whole  of  it.  We  do  not  make  the 
whole  of  religion  to  mean  doing  no  harm,  or 
in  doing  good,  or  even  in  becoming  pure. 
These  are  implied,  however. 

5.  A  Methodist  is  known  by  loving  God 
with  all  his  heart,  and  by  giving  proof  that 
God's  love  is  shed  abroad  in  his  heart  by  the 
Holy  Ghost  given  unto  him. 

6.  He  is  happy  in  God.  He  "rejoices  in  the 
Lord  always."  He  has  the  witness  in  him- 
self that  he  is  born  of  God, 


66  Back  to  Oxford 

7.  Having  the  Christian's  hope,  he  gives 
thanks  in  everything.  This  is  the  will  of  God 
in  Christ  Jesus  concerning  him. 

8.  He  "prays  without  ceasing."  It  is  given 
him  "always  to  pray,  and  not  to  faint."  He 
is  present  whenever  practicable  in  the  house 
of  prayer.  In  retirement,  in  company,  in 
business,  or  in  social  life  his  heart  is  ever  with 
the  Lord. 

9.  He  loves  his  neighbor  as  himself.  He 
hates  no  one.  lie  does  good  to  all.  He  prays 
for  those  who  despitefully  use  him. 

10.  He  is  crucified  to  the  world,  and  the 
world  is  crucified  to  him.  He  loves  not  the 
world,  neither  the  things  which  are  in  the 
world.     He  uses  the  world  as  not  abusing  it. 

11.  He  has  a  single  eye.  The  loving  eye 
of  his  soul  is  fixed  upon  God.  It  is  the  su- 
preme purpose  of  his  life  to  accomplish  the 
will  of  God. 

12.  As  the  tree  is  known  by  its  fruits,  so 
he  keeps  the  commandments  of  God.  He 
seeks   to   have   a   conscience   void   of  offense. 


Backbone  of  the  System  67 

What  God  has  forbidden  he  avoids;  what  God 
has  commanded  he  performs. 

13.  He  watches  out  against  wrongdoing.  He 
seeks  to  shun  the  very  appearance  of  evil.  It 
grieves  him  to  bring  reproach  upon  God's  cause. 

14.  He  disregards  worldly  fashions  and  fol- 
lies. His  heart  is  in  higher  and  better  things. 
He  makes  no  provision  for  the  flesh  to  fulfill 
the  lusts  thereof. 

15.  He  does  good  unto  all  men,  neighbors 
and  strangers,  friends  and  enemies,  in  every 
way  and  degree  within  his  power.  Having 
the  mind  that  was  in  Christ,  he  strives  to 
walk  as  he  walked. 

V.  Doctrines 
The  name  of  religion  implies  a  body  of  doc- 
trine as  well  as  a  system  of  worship.  No  man 
can  be  religious  without  believing  something. 
Infidelity  is  negative,  but  religion  is  positive. 
Unbelief  may  do  nothing,  but  faith  must  do 
something.  Hence  St.  James  considers  it 
safe  to  judge  a  man's  faith  by  his  works.    No 


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works,  no  faith.  Where  faith  is,  works  will 
appear. 

Religion  cannot  subsist  without  a  founda- 
tion in  essential  truth.  An  outward  creed 
may  not  always  be  necessary,  but  the  original 
facts  of  religion,  the  fundamental  truths 
which  bear  upon  the  inner  life  of  the  soul, 
must  be  put  in  shape  for  consideration  and 
acceptance.  A  creed  is  the  open  statement  of 
those  doctrines  and  truths  which  lie  near  the 
heart  of  the  believer.  It  is  a  means  to  an  end, 
not  an  end  for  the  means.  It  is  for  the  truth, 
not  the  truth  for  it.  It  is  an  exponent  of  the 
Christ  life,  not  the  life  itself.  It  is  a  declara- 
tion of  the  Gospel,  but  not  the  essence  of  it. 
"We  should  adhere  to  important  truth  as  em- 
bodied in  our  formulas,  but  we  must  adhere 
to  the  vital  life  and  essential  principles  of  the 
revelation  of  Jesus  Christ. 

Of  Methodists  we  can  say  that,  while  they 
are  liberal,  they  do  believe  something.  They 
put  away  bigotry,  but  not  the  "form  of  sound 
words."     They  allow  much  latitude  for  opin- 


Backbone  of  the  System  69 

ion,  but  hold  to  biblical  standards  of  doctrine. 
They  cannot  help  it. 

Mr.  Wesley  was  a  great  doctrinal  preacher. 
His  sermons  teem  with  exposition  of  Bible 
theology.  He  did  not  harp  upon  threadbare 
dogmas,  but  he  did  seize  upon  the  strings  of 
truth  which  put  the  soul  in  tune.  He  did  not 
glory  in  the  exhibition  of  skeleton  creeds, 
white  and  worn  and  dead,  but  he  did  cling 
ardently  to  vital  beliefs,  nourishing  them, 
keeping  them  alive  and  "well  covered  with  the 
muscle  and  fiber  and  cuticle  and  beauty  of  a 
holy,  benignant,  loving,  working  Christian 
life."  He  believed  that  a  Church  "must  have 
the  elasticity  of  youth  in  her  step,  the  fullness 
of  maturity  in  her  form,  the  grace  of  liberty 
in  her  motion,  the  blush  of  the  morning  on 
her  cheek,  the  light  of  eternity  in  her  eye,  and 
the  glory  of  heaven  on  her  head.  She  must 
be  like  the  bow  of  the  archer,  an  embodiment 
of  beauty  and  strength.  She  must  be  centered 
about  some  great  dominating  conviction.  This 
means  a  creed." 


70  Back  to  Oxford 

Methodism  is  set  for  the  capture  of  this 
world  for  Christ.  She  proposes  to  move  upon 
the  enemy's  works,  and  cannot,  therefore, 
afford  to  load  herself  down  too  heavily 
with  dogmatic  munitions.  A  short  creed 
and  a  simple  one  is  her  motto.  She  has 
it  arranged  so  that  any  godly  person  may 
subscribe  to  her  articles,  and  then  go  to 
work  for  Christ.  If  afterward  the  person 
feels  an  interest  in  theological  research  he 
can  find  abundant  material  for  it  in  the 
standards  of  doctrine. 

Methodism  acts  upon  the  conviction  that 
man  is  free,  a  monarch  doing  as  he  will  In 
the  earthly  life.  She  knows  that  he  cannot 
be  suborned  by  any  power  in  earth  or  heaven 
or  hell.  Man  is  what  he  makes  himself  by  the 
grace  of  God.  If  he  sins  he  thereby  demon- 
strates his  power  to  resist  the  will  of  God  and 
defy  the  penalties.  If  he  accepts  salvation,  he 
thereby  demonstrates  his  power  to  break 
through  all  opposing  forces  and  become  a 
"free  man  in  Christ." 


Backbone  of  the  System  71 

Methodism  has  therefore  always  been  in 
deep  earnest  with  man.  She  respects  him, 
loves  his  soul,  uses  him  well,  tries  to  reason 
with  him,  preaches  a  plain  Gospel,  is  plain 
herself,  discards  ceremonies,  gowns,  wigs,  lays 
no  stress  on  nonessentials,  but  insists  strongly 
on  surrender  to  God,  submission  to  his  will, 
and  purification  by  the  truth. 

Methodism  believes  in  the  universality  of 
the  atonement.  With  the  utmost  consistency 
she  can  stand  in  the  door  of  the  world's  hos- 
pital and  cry,  "There  is  none  so  sick  that  they 
must  die."  "By  the  grace  of  God,  Jesus 
Christ  tasted  death  for  every  man."  "She 
does  not  regard  God  as  austere  and  impla- 
cable— electing  some  to  be  saved  and  others 
to  be  lost — but  as  a  Being  of  love,  justice,  and 
mercy,  who  elects  all  to  be  saved  on  the 
amicable  terms  of  the  Gospel."  She  does  not 
look  upon  those  who  have  complied  with  the 
Gospel  requirements  as  one  whit  better  by 
nature,  or  by  the  decree  of  God,  than  those 
who  are  still  procrastinating,  but  with  tearful 


72  Back  to  Oxford 

eyes  urges  all  to  come  into  communion  with 
those  who  have  obtained  like  precious  faith. 
She  believes  that  the  Gospel  saves,  saves  now, 
saves  fully,  and  she  does  sharply  distinguish 
between  those  who  accept  and  those  who 
reject  it.  "Only  see,"  said  John  Wesley, 
"that  your  heart  be  right  toward  God; 
that  you  know  and  love  the  Lord  Jesus 
Christ;  that  you  love  your  neighbor,  and 
walk  as  the  Master  walked,  and  I  ask 
no    more." 

To  all  earnest  seekers  and  to  all  regener- 
ated souls  Methodism  extends  a  hand  of  wel- 
come as  brothers  and  sisters  in  the  Lord.  Her 
communion  is  open,  and  she  invites  to  her 
table  all  who. love  the  Lord  Jesus  Christ  in 
sincerity. 

In  common  with  all  evangelical  Christians, 
Methodists  hold  to  such  fundamental  truths 
as  the  immortality  of  the  soul;  the  resurrec- 
tion of  the  dead ;  the  .final  judgment ;  a  state 
of  eternal  rest  for  the  righteous,  and  a  condi- 
tion    of     endless     punishment     for     incorri- 


Backbone  of  the  System  73 

gible  sinners.  They  hold  to  these  doctrines 
strenuously. 

A  celebrated  infidel,  being  asked  how  he  ac- 
counted for  the  success  of  Methodism,  thought 
seriously  for  a  moment  and  then  said: 
"Methodists  believe  in  a  heaven  for  the  good, 
and  a  hell  for  the  bad,  and  they  are  not 
r.ahamed  to  preach  it.  They  believe  in  a  God 
who  is  willing  to  boost  if  the  sinner  is  will- 
ing to  climb."  There  is  much  truth  in  this 
homely  conception  of  our  rudimental  the- 
ology. We  do  proclaim  divine  mercy  for  the 
returning  sinner,  and  infinite  helpfulness  tb 
enable  him  to  overcome  his  evil  propensities. 

Methodism  also  holds  to  a  belief  in  the 
Trinity,  to  the  divine  inspiration  of  the  Scrip- 
tures, to  the  corruption  of  man's  nature  by 
sin,  to  the  necessity  of  divine  grace  working 
with  the  human  will  to  produce  saving  faith 
and  fruitful  works,  to  the  impossibility  of 
merit  attaching  to  good  works,  to  baptism  and 
the  Lord's  Supper  as  the  only  sacraments,  to 
the  oblation  of  Christ  on  the  cross  as  the  only 


74  Back  to  Oxford 

and  sufficient  sacrifice  for  sin,  to  the  duty  of 
all  Christians  to  be  good  citizens  of  the  gov- 
ernment under  which  they  live,  and  to  the 
right  of  Christians  in  common  with  all  other 
citizens  to  their  own  political  prerogatives  and 
property  rights. 


THE  MOVING  FORCE 

A  DIVINE  movement  requires  effective  hu- 
man agencies.  In  1780  the  Methodist  preach- 
ers inquired  among  themselves,  "In  vphat  view 
are  we  and  our  helpers  to  be  considered?"  and 
the  answer  was,  "Perhaps  as  special  mes- 
sengers designed,  1.  To  provoke  the  regular 
ministers  to  jealousy;  2.  To  supply  their  lack 
of  service  toward  those  who  are  perishing  for 
lack  of  knowledge." 

Another  question  which  had  been  raised  in 
1763  was,  "What  may  we  reasonably  believe 
to  be  God's  design  in  raising  up  the  preachers 
called  Methodists?"  The  reply  was,  "To  re- 
form the  nation,  and,  in  particular,  the 
Church;  to  spread  scriptural  holiness  over 
the  land." 

Here  we  have  the  keynote  to  Methodist  en- 
deavor— reformation  of  life  and  purification 


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of  character.  All  the  powers  of  the  mind  and 
forces  of  the  soul  were  to  be  brought  into  ex- 
ercise for  the  accomplishment  of  this  extraor- 
dinary mission.  All  who  approved  of  this 
plan  and  consecrated  themselves  to  this  work 
were  hailed  as  "fellow-laborers."  One  per- 
sonal principle,  and  one  only,  bound  them  in 
their  activities,  namely,  "A  desire  to  be  a 
Christian;  and  a  conviction  that  whatever  I 
judge  conducive  thereto,  that  I  am  bound  to 
do;  wherever  I  judge  I  can  best  answer  tliis 
end,  thither  it  is  my  duty  to  go."  Acting  on 
this  principle,  both  the  preachers  and  the 
members  engaged  in  their  toils,  their  travels, 
their  preaching  and  praying,  exhorting  and 
praising,  evangelizing  and  organizing,  trust- 
ing God,  fearing  no  man,  declaring  truth,  and 
attending  to  one  thing,  "going  about  continu- 
ally doing  good." 

The  preachers  were  men>  of  one  work,  that 
of  preaching  the  Gospel  and  caring  for  the 
souls  of  men.  As  helpful  agencies,  they  em- 
ployed lay  talent,  both  of  men  and  women. 


The  Moving  Force  77 

and  adopted  every  legitimate  means  within 
their  power  for  the  accomplishment  of  the 
great  ends  to  which  they  had  devoted  all  their 
talent  and  strength.  Those  ends  were  spirit- 
ual experience  and  Christian  fellowship  as  the 
privilege  and  duty  of  all  believers.  And  what 
a  power  for  good  these  preachers,  in  their 
capacity  as  itinerants,  became  in  the  world! 
What  a  living,  moving  force  were  they 
against  every  form  of  evil! 

Mr.  Wesley  had  revived  the  scriptural  plan 
of  a  traveling  ministry,  because  he  could  not 
see  how  the  divine  command,  "Go,  preach," 
could  be  carried  into  effect  without  it.  The 
apostles  had  traveled  from  place  to  place.  So 
had  Paul.  So  had  Luther  and  his  coadjutors. 
So  had  Wesley  himself.  At  first  he  changed 
his  preachers  every  six  months,  or  every  year 
at  longest.  The  circuits  were  large,  and  the 
preachers  could  not  complete  their  rounds  of- 
tener  than  once  in  four  or  six  weeks.  Yet 
each  preacher  had  to  move  once  a  year.  Wes- 
ley said:     "We  have  found  by  long  and  con- 


78  Back  to  Oxford 

stant  experience  that  a  frequent  exchange  of 
teachers  is  best.  This  preacher  has  one  talent, 
that  another;  no  one  whom  I  ever  yet  knew 
has  all  the  talents  which  are  needful  for  be- 
ginning, continuing,  and  perfecting  the  work 
of  grace  in  a  whole  congregation."  To  this 
opinion  he  adhered  to  the  last.  In  1788, 
when  some  one  objected  to  the  frequent 
changes  he  wrote:  "For  fifty  years  God 
has  been  pleased  to  bless  the  itinerant  plan, 
the  last  year  most  of  all.  It  must  not  be 
altered  till  I  am  removed,  and  I  hope  it 
will  remain  till  our  Lord  comes  to  reign 
on  earth." 

In  the  course  of  time,  however,  in  the 
American  Church,  the  limit  was  extended  to 
two  years,  then  to  three  years,  then  to 
five  years,  and  then  to  an  indefinite  pe- 
riod, but  with  annual  appointments.  This 
has  been  called  the  natural  limit.  It  is 
the  genius  of  Methodism  to  make  every- 
thing as  religiously  natural  and  normal  as 
possible. 


The  Moving  Force  79 

A  Splendid  Ideal 

The  theory  of  the  itinerancy  is  to  appoint 
every  effective  preacher  to  the  work  he  is  best 
qualified  to  serve,  and  to  every  church  the 
pastor  best  adapted  to  supply  its  needs.  That 
there  are  failures  in  the  practical  working  of 
the  system  is  no  proof  that  the  system  itself 
is  at  fault.  Perfection  is  not  claimed  for  the 
itinerancy,  and  yet,  were  preachers  and 
churches  all  in  close  sympathy  with  the  pro- 
visions of  discipline  as  they  stand,  and  dis- 
posed to  allow  those  provisions  full  swing  in 
shaping  their  future  appointments,  the  out- 
come possibly  would  be  more  satisfactory  than 
it  is,  and  an  astonishment  to  those  who  fancy 
that  a  central  authority  is  a  hindrance  rather 
than  a  help  to  the  adjustment  of  pastoral 
relations. 

There  can  be  no  question  that  the  election 
of  bishops,  and  the  appointment  of  presiding 
elders  to  districts  for  support,  tend  to  consti- 
tute a  disinterested  cabinet.    These  men  have 


80  Back  to  Oxford 

no  personal  interest  in  the  pulpits  they  are 
to  man.  Rivalries  and  jealousies  are  supposed 
to  be  to  them  unknown.  They  are  officially 
interested  in  the  welfare  of  all  preachers  and 
all  charges  alike.  To  favoritism  and  preju- 
diced local  influences  they  are  expected  to  be 
strangers.  Were  it  possible  to  make  the  ideal 
equal  the  real,  a  Methodist  cabinet  would  be 
about  the  most  complete  supervising  power 
on  earth. 

Under  the  itinerant  plan  our  Conference 
sessions  have  for  presiding  otEcers  men  of 
large  experience,  much  wisdom  and  grace, 
gentle  hearts  and  sympathetic  natures.  In 
the  cabinet  these  presiding  oflicers,  or  bishops, 
have  as  their  counselors  the  presiding  elders, 
who  are  in  turn  supposed  to  be  "picked  men," 
the  noblest  and  best-equipped  of  our  Confer- 
ences, brothers  beloved,  manly,  candid,  ap- 
proachable, perfectly  honest,  and  always  de- 
cided. It  is  held  that  a  hesitating,  unstable, 
and  unreliable  preacher  is  incapacitated  for 
the  delicate  work  of  the  eldership.     The  work 


The  Moving  Force  81 

is  so  essentially  personal  and  conspicuous  that 
every  error  or  failure  will  prove  a  target  for 
criticism  and  an  element  of  friction  and 
discontent. 

The  Itinerant's  Staff 

The  itinerant  preacher  in  his  work  has  his 
staff  of  advisers  and  helpers.  These  are  the 
class  leaders  and  stewards  of  his  charge.  The 
first  are  subpastors.  They  are  to  supplement 
the  work  of  the  preacher  by  making  a  prac- 
tical application  of  the  sermon  in  the  class 
room  and  the  exhortation  of  the  pulpit  by 
private  admonition.  The  pastor  cannot  always 
see  all  the  sick,  weak,  and  wayward  of  his 
flock.  Often  the  leader  can  go  in  his  stead. 
The  pastor  may  not  always  know  the  spiritual 
condition  of  each  member  of  his  charge.  It  is 
the  duty  of  the  leader  to  meet  them  in  special 
meeting,  appointed  for  the  purpose,  to  find  out 
"how  their  souls  prosper." 

The  stewards  are  a  kind  of  bodyguard  to 
the  pastor.  They  are  to  care  for  him,  soul 
and  body,  telling  him  what  they  see  wrong  in 


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his  conduct  and  see  that  nothing  be  lacking 
in  his  temporal  supplies.  They  are  supposed 
to  be  "persons  of  solid  piety,  who  know  and 
love  the  doctrine  and  discipline"  of  the 
Church.  As  such  they  take  an  interest  in 
Church  work.  They  should  be  persons  pos- 
sessed with  that  charity  which  ''covereth  a 
multitude  of  sins,"  and  liberal  in  order  that 
they  may  "devise  liberal  things."  Thus  a  pas- 
tor will  not  be  embarrassed  in  his  work  on 
account  of  pecuniary  circumstances,  and  will 
often  be  lifted  to  a  higher  moral  and  religious 
life  by  the  godly  admonition  they  give  him. 

While  both  these  offices  are  closely  identi- 
fied with  the  pastorate,  they  have  each  a 
widely  different  relation  to  it.  The  former 
are  appointed  by  the  pastor  and  help  to  look 
after  the  flock,  the  latter  by  the  church  and 
help  to  look  after  the  pastor. 

Serious  Vows 

Itinerant  Methodist  preachers  are  called  to 
th^  work  under  very  strict  rules,  and  are  or- 


The  Moving  Force  83 

dained  under  the  most  solemn  vows.  The 
Church  grants  them  their  first  license  to  ex- 
hort and  preach  only  after  rigid  examination 
as  to  their  grace,  gifts,  and  usefulness.  Then 
the  official  hoards  recommend  them  to  the  An- 
nual Conferences.  After  two  years  of  travel 
and  labor  as  students  and  pastors  they  are 
ordained  deacons,  and  after  two  years  more 
they  are  ordained  elders. 

Preachers  are  enjoined  to  be  diligent,  always 
employed,  serious,  prudent,  discreet,  frank, 
fair,  humble,  holy,  and  punctual.  They  are 
expected  to  lead  souls  to  Christ,  to  take  care 
of  the  societies,  and  to  build  up  the  people  in 
holiness.  They  are  to  preach,  visit,  walk 
closely  with  God,  watch  carefully  over  each 
other,  to  be  prayerful,  studious,  to  watch 
against  the  world,  deny  themselves  pleasures, 
and  to  be  ashamed  of  nothing  but  sin.  They 
are  pledged  to  preach  the  truth,  drive  away 
error,  promote  peace,  quietness,  and  love,  and 
to  be  wholesome  examples  to  the  flock. 

In  such  exacting  and  uncompromising  ar- 


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rangements  for  securing  the  shepherding  of 
the  flocks,  and  the  calling  in  of  the  wandering 
sheep,  the  genius  of  Methodism  is  conspicu- 
ously manifest.  It  demands  safe  folds,  good 
shepherds,  and  well-disciplined  sheep.  It  hears 
the  cry  of  the  perishing,  and  makes  of  every 
preacher,  official  member,  and  layman  a  rescue 
party.  It  relies  on  the  great  Shepherd  to 
know  his  sheep,  and  through  the  blood  of  the 
everlasting  covenant  to  make  them  perfect  in 
every  good  work  to  do  his  will,  working  in 
them  that  which  is  well-pleasing  in  his  sight. 
It  is,  in  a  word,  an  agency  by  which  God  can, 
through  wisdom  and  grace,  accomplish  the 
utmost  possible  for  humanity  now,  henceforth, 
and  for  evermore. 


THE   GERM   OF   METHODIST 
LIFE 

When  the  doctrine  that  saving  faith  in 
Christ  is  given  in  a  moment,  and  that  a  man 
may  be  turned  instantly  from  sin  and  misery 
to  righteousness  and  joy,  was  first  brought  to 
the  attention  of  Mr.  Wesley,  who  was  then 
thirty-five  years  of  age,  he  refused  to  accept 
the  theory.  His  informant,  however,  Mr.  Pe- 
ter Bohler,  referred  him  to  the  Scriptures  and 
to  vital  Christian  experience.  Wesley  searched 
the  Scriptures  and  found  very  few  other  than 
instantaneous  conversions.  He  then  tested 
the  doctrine  by  the  experience  of  living  wit- 
nesses and  found  it  abundantly  substantiated. 
He  then  declared:  "Here  ended  my  disputing. 
I  could  now  only  cry  out,  'Lord,  help  thou  my 
unbelief.'  I  was  now  thoroughly  convinced; 
and  by  the  grace  of  God  I  resolved  to  seek  this 


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faith  unto  the  end — (1)  By  absolutely  re- 
nouncing all  dependence,  in  whole  or  in  part, 
upon  my  own  works  of  righteousness;  on 
which  I  had  really  grounded  my  hope  of  sal- 
vation, though  I  knew  it  not,  from  my  youth 
up.  (2)  By  adding  to  the  constant  use  of  all 
the  other  means  of  grace  continual  prayer  for 
this  very  thing — justifying,  saving  faith,  a 
full  reliance  on  the  blood  of  Christ  shed  for 
me;  a  trust  in  him  as  my  Christ,  as  my  sole 
justification,  sanctification,  and  redemption." 


The  Germ  of  Methodism 
How  Mr.  Wesley  found  his  Christ  is  a 
familiar  but  very  important  story.  He  had 
long  hated  and  denounced  sin.  He  had  long 
loved  and  preached  the  way  of  salvation.  The- 
oretically he  was  a  Christian,  but  practically 
a  stranger  to  grace.  When  he  entered  that 
"humble  meeting  in  Aldersgate  Street,"  his 
soul  was  struggling  for  light  and  knowledge; 
when  he  left  it  his  soul  had  entered  into  the 


The  Germ  of  Methodist  Life       87 

liberty  of  the  children  of  God.  The  conscious- 
ness that  God  was  reconciled,  that  he  had 
really  heard  his  pardoning  voice,  flooded  his 
heart  with  sunshine  and  joy.  "I  felt  that  I 
did  trust  in  Christ — Christ  alone — for  salva- 
tion; and  an  assurance  was  given  me  that  he 
had  taken  away  my  sins,  even  mine,  and  saved 
me  from  the  law  of  sin  and  death."  The 
above  experience  in  the  soul  of  John  Wesley 
was  really  the  germ  of  Methodism,  the  true 
source  of  Christianity  in  earnest,  and  it  was 
a  pivotal  point  in  the  religious  history  of 
England  and  of  the  world.  All  the  great  lead- 
ers of  the  Methodist  movement — Charles 
Wesley,  Whitefield,  Fletcher,  Coke,  Lady 
Huntington,  and  many  more,  entered  this 
same  strait  gate  of  a  conscious  change  of 
heart  as  the  primal  source  of  personal  religious 
experience,  and  they  insisted  upon  it  most 
strenuously  as  the  essential  beginning  of  every 
true  Christian  life.  "No  longer  a  servant,  but 
a  son,"  was  a  sort  of  a  motto  among  this 
happy  band,  and  there  was  not  one  of  them 


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who  could  not  testify  in  ringing  tones  from 
a  clear  experience  that  the  new  birth  was  as 
real  an  occurrence  as  the  birth  into  earth 
life.  John  Nelson,  who  was  converted  under 
Wesley's  preaching  and  who  became  his  first 
native  Methodist  preacher  in  Yorkshire,  made 
the  knowledge  of  salvation  through  the  re- 
mission of  sins  the  one  theme  of  all  his  first 
attempts  to  preach;  he  told  his  eager  hearers 
that  this  was  "the  old  faith  of  the  Gospel," 
and  that  as  to  a  man's  knowing  his  sins  to  be 
forgiven,  he  himself  was  "as  sure  that  his  own 
were  forgiven  as  he  could  be  of  the  shining 
of  the  sun." 

The  bearing  of  Wesley's  conversion,  and  the 
conversion  of  all  his  coworkers,  on  the  future 
of  Methodism,  and  indeed  on  the  future  of 
world-wide  Christian  life,  is  too  vast,  too  far- 
reaching  and  profound,  to  be  known  this  side 
of  eternity.  To  the  founder  of  Methodism 
personally  it  represented  the  change  which  no 
human  spirit  could  forego  and  still  expect  to 
enter  heaven.    On  the  forefront  of  his  teach- 


The  Germ  of  Methodist  Life       89 

ing  he  now  emblazoned  the  divine  mandate, 
"Ye  must  be  born  again.  Except  a  man  be 
born  of  water  and  of  the  Spirit,  he  cannot 
enter  the  kingdom  of  God."  This  authorita- 
tive declaration  he  ever  laid  down  with  all  the 
energy  of  his  redeemed  powers.  He  had  tested 
its  truth  by  a  personal  experience,  and  could 

say: 

"  What  we  have  felt  and  seen 
With  confldence  we  tell." 

This  is  what  Rev.  Richard  Green  calls  "the 
central  germ  of  Methodism.  It  is  its  inner 
core;  the  secret  spring  of  its  activity,  its  vital 
essence,  its  very  life.  It  is  its  first  essential 
characteristic."* 


WONDBOUS   POAVEB 

Illustrations  of  the  power  of  God  to  con- 
vert the  soul,  and  to  do  it  in  a  moment,  are 
numerous  in  Mr.  Wesley's  writings.  The 
worst    of  men  and  women  were  saved.    Scores 

*  The  Mission  of  Methodism,  page  16, 


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and  hundreds  of  sinners  were  rescued  at  a 
time.  In  some  instances,  raging  mad  men 
were  overwhelmed  with  conviction,  subdued  in 
spirit,  and  brought  into  peace.  One  woman, 
Ann  Hooley,  who  had  declared  that  "the 
Methodist  God  shall  never  be  my  God;  I  will 
sooner  go  to  hell  than  to  go  to  heaven  in  their 
way,"  was  melted  down  in  soul,  made  confes- 
sion of  sin,  gained  evidence  of  pardon,  became 
a  pattern  to  young  people,  and  passed  away  to 
heaven  in  the  fellowship  of  those  she  had 
despised. 

Depth  of  Experience 
This  doctrine  of  an  instantaneous  change 
of  heart,  as  will  be  perceived,  goes  deep  into 
the  life  of  man,  involving  his  intellect,  will, 
and  affections.  The  mind  perceives  clearly 
the  real  source  and  power  of  the  life  hid  with 
Christ  in  God,  the  will  lays  hold  upon  that 
power,  renouncing  all  other  sources  of  pardon 
and  redemption,  and  the  affections  come  into 
sweet,  close,  and  trustful  relations  to  the  Sav- 


The  Germ  of  Methodist  Life       91 

iour  as  "my  Christ,"  my  own  and  only 
Saviour.  That  such  a  change  can  he  instanta- 
neous and  yet  thorough  and  all-embracing  is 
one  of  the  "mysteries  of  godliness."  The  whole 
experience  becomes  as  fresh  and  new  as  life 
to  a  newborn  babe;  indeed,  it  implies  a  birth, 
the  new  birth,  a  new  creature  in  Christ  Je- 
sus. All  things  wear  a  different  look,  the 
heart  undergoes  a  transformation,  the  charac- 
ter a  new  molding,  and  the  whole  life  a  com- 
plete revival.  It  is  the  result  of  divine  power 
exercised  upon  human  nature,  and  constitutes 
really  a  supernatural  change.  If  the  conduct 
before  was  right  new  motions  and  activities 
are  given  to  it,  and  if  wrong  a  radical  revolu- 
tion takes  place.  Thus,  a  strictly  moral  man 
by  conversion  becomes  as  much  a  new  creature 
as  a  wicked  man,  though  his  outward  life  may 
not  undergo  the  same  visible  reconstruction. 
Whatever  the  previous  habits,  the  result  of 
conversion  is  always  the  awakening  of  new  in- 
terests, the  implanting  of  a  new  spirit,  the 
cherishing  of  new  desires,  and  the  enthrone- 


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ment  of  new  motives,  aspirations,  and  puf'» 
poses,  A  mere  moralist  keeps  the  law,  but  a 
true  Christian  is  kept  by  the  higher  law  writ- 
ten on  his  heart.  He  does  right  not  simply 
because  it  is  better  to  do  so,  but  because  he 
cannot  think  of  doing  otherwise.  He  sees  God 
and  truth  and  loveliness  in  everything  that  is 
right  and  honorable,  and  sees  Satan  and 
error  and  ugliness  in  everything  that  is 
base  and  wrong.  He  serves  God  with  glad- 
ness, and  maintains  his  integrity  as  a  matter 
of  course.  His  morality  is  not  only  as  com- 
plete as  that  of  the  moralist,  but  it  is  inci- 
dental to  his  spirituality  and  grows  out  of  it. 
He  does  not  pride  himself  in  it,  nor  boast  of 
it,  but  stays  his  soul  on  God  and  keeps  the 
whole  law  of  man  from  the  inward  impetus 
which  the  law  of  God  stamped  on  his  soul 
gives  him. 

What  CoN^'ERSION  Does 
The  new  spirit  which  conversion  gives  to 
an  unrenewed  heart  is  pleasantly  signified  by 


The  Germ  of  Methodist  Life       93 

an  Irishman's  description  of  his  own  conver- 
sion. As  is  well  known,  the  Irish  have  always 
made  good  Methodists,  or,  if  you  prefer, 
Methodism  has  always  made  good  Irishmen, 
and,  either  way,  there  is  nothing  better  in 
Irish-Methodist  experience  than  a  work  of 
grace  which  takes  fight  out  of  the  heart. 

"  Be  there  a  sad  note 
In  an  Irishman's  lays, 
Yet  joy  will  be  found 
In  his  rhythmical  line ; 
And  be  there  a  cloud, 
Over  all  of  his  days. 
He  gladdens  the  rifts 
With  effulgence  divine."  * 

The  story  of  the  Irishman's  conversion  was 
related  by  Rev.  A.  Youcler  in  the  Northwest- 
ern Christian  Advocate,  as  follows: 

"As  I  was  comin'  from  town  the  other  night 
a  neighbor  told  me  that  there  was  a  little  lad 
in  the  schoolhouse  beyont  that  crazed  me  son- 
in-law.  Indade  he  was  bad  enough  before, 
without  makin'  him  worse,  for  he  used  to  get 
drunk  an'  bate  me  darter ;  indade  if  I  had  been 
able  I'd  bate  him. 

*  Lyrics  of  the  Lariat,  by  Nathan  Kirk  Griggs. 


94  Back  to  Oxford 

"I  said  in  me  wrath,  'I'll  take  me  wa  happer 
[cane]  and  I'll  go  over  and  bate  him.'  Well, 
when  I  came  to  the  schoolhouse,  it  was  that 
paleface,  no  teeth  a-hittcrin'  fellow,  Pomeroy. 
'Troth,'  I  said,  'I'll  not  take  a  napper  to  that 
fellow,  for  I  can  bate  him  without  it.'  I  met 
me  son-in-law  sittin'  there,  an'  he  never  looked 
so  dacent  before.  But  he  was  sayin'  'Amen,' 
and  I  could  not  tell  what  they  were  all  amenin' 
about. 

"The  first  thing  the  cratur  said  was  that  we 
were  all  sinners,  and  I  said,  'That's  true  for 
ye.'  And  the  next  thing  the  cratur  said  was, 
'We're  all  goin'  to  hell.'  And  I  said,  'Mebbe 
ye'll  be  there  first.'  And  the  next  thing  he 
said  was  that  we  could  all  get  good  an'  go  to 
heaven.  And  I  said,  'Not  so  bad  for  the 
cratur.' 

"And  there  was  a  load  come  upon  me,  the 
weight  of  the  stone,  and  I  said,  'I'll  leave;  I'll 
stay  here  no  longer.'  I  got  up  to  go  out,  and 
I  getted  him  by  the  coat  tail  and  went  out 
behint  him.     And  when  I  got  out  there  was 


The  Germ  of  Methodist  Life       95 

a  weight  upon  me,  the  weight  of  a  stone.  And 
I  knelt  down  in  the  snow  bank,  and  I  prayed 
and  I  prayed,  and  when  I  got  up  there  wasn't 
the  weight  of  the  down  on  a  goose's  back  upon 
me.  And  ever  since  the  Hooly  Ghost  has  had 
a  wee  house  to  me  heart." 


OPERATIONS   OF   THE   SPIRIT 

The  doctrine  of  the  witness  of  the  spirit  is 
not  original  with  Methodism,  but  the  empha- 
sis given  to  it  by  Methodism  makes  it  seem 
peculiar. 

St.  Paul,  speaking  of  the  spirit  of  adoption, 
adds,  "The  Spirit  itself  beareth  witness  with 
our  spirit,  that  we  are  the  children  of  God" 
(Rom.  8.  16).  This  is  a  plain  and  positive  as- 
sertion that  God  does  give  to  man  the  assur- 
ance of  adoption  into  his  family.  In  John  5. 
11  this  assurance  is  called  "the  record,"  or 
testimony.  This  testimony  is  given  by  the 
Spirit  of  God  to  and  with  our  own  spirit.  It 
is  what  Wesley  denominates  as  that  "inward 
impression  on  the  soul  whereby  the  Spirit  of 
God  immediately  and  directly  witnesses  to  my 
spirit  that  I  am  a  child  of  God;  that  Christ 
bath  loved  me,  and  given  himself  for  me ;  that 


Operations  of  the  Spirit  97 

all  my  sins  are  blotted  out,  and  I,  even  I,  am 
reconciled  to  God.  Meantime  let  it  be  ob- 
served, I  do  not  mean  thereby,  that  the  Spirit 
of  God  testifies  this  by  any  outward  voice;  no, 
nor  always  by  an  inward  voice,  although  he 
may  do  this  sometimes.  Neither  do  I  suppose 
that  he  always  applies  to  the  heart,  though  he 
often  may,  one  or  more  texts  of  Scripture. 
But  he  so  works  upon  the  soul  by  his  imme- 
diate influence,  and  by  a  strong  though  inex- 
plicable operation,  that  the  stormy  wind  and 
troubled  waves  subside,  and  there  is  a  sweet 
calm.  The  heart  rests  as  in  the  arms  of 
Jesus;  and  the  sinner  is  clearly  satisfied  that 
God  is  reconciled,  that  all  his  iniquities  are 
forgiven  and  his  sins  covered."* 

It  is  clear,  then,  that  the  witness  of  the 
Spirit  is  not  a  reflex  act,  but  it  is  God  himself 
shining  on  the  soul,  as  a  reconciled  Father, 
dispensing  doubt  and  fear  from  the  mind.  The 
reflex  acts  follow,  as  the  soul  turns  its  eye  in- 
ward upon  its  own  state  and  actions. 
*  Sermon  on  the  Witness  of  the  Spirit, 


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Paul  says  again,  "Because  ye  are  sons,  God 
hath  sent  forth  the  Spirit  of  his  son  into  your 
hearts"  (Gal.  4.  6).  And  John  says,  "He  that 
believeth  on  the  Son  of  God  hath  the  witness 
in  himseK"  (1  John  5.  10).  Language  could 
not  make  it  plainer  that  the  divine  Spirit, 
proceeding  from  the  Father  and  from  the  Son, 
does  enter  into  and  unite  with  the  human 
spirit,  at  the  moment  of  adoption,  to  give  con- 
sciousness of  the  great  spiritual  transition. 
Blessed  truth  and  precious  Comforter! 

This  is  the  doctrine  which  Jesus  himself 
bad  in  mind  when  he  said,  "Ye  shall  know 
the  doctrine."  The  mission  of  Jesus  into  this 
world  was  to  give  "knowledge  of  salvation;" 
not  salvation  alone,  but  the  "knowledge"  of  it. 
This  knowledge  was  foreshadowed  in  the  ex- 
perience of  God's  ancient  saints.  "The  psalm- 
ist said,  "The  secret  of  the  Lord  is  with  them 
that  fear  him ;  and  he  will  show  them  his  cove- 
nant." The  marginal  reading  in  this  case  is 
preferable  to  the  accepted — "and  his  covenant 
to  make  them  know  it."    This  makes  the  cove- 


Operations  of  the  Spirit  99 

nant  the  subject,  and  not  the  object,  of  the 
verb.  So  that  the  whole  should  read,  "The 
secret  of  the  Lord  is  with  them  that  fear  him, 
and  his  covenant  is  that  he  will  make  them 
know  it,"  that  is,  loiow  the  secret.  God  has 
no  richer  secret  to  make  known  to  those  that 
fear  him  with  loving  holy  fear  than  the  se- 
cret that  he  has  saved  them.  "His  secret  is 
with  the  righteous."  He  hides  it  in  their 
hearts,  and  they  know  of  the  hiding.  It  is  to 
them  a  conscious  and  precious  truth,  just  as 
actual  as  any  other  fact  of  experience.  Hence 
Mr.  Wesley  observed:  "How  does  it  appear  to 
you,  that  you  arc  alive,  and  that  you  are  now 
at  ease,  and  not  in  pain?  Are  you  not  imme- 
diately conscious  of  it?  By  the  same  imme- 
diate consciousness  you  will  know  if  your  soul 
is  alive  to  God;  if  you  are  saved  from  the 
pain  of  proud  wrath,  and  have  the  ease  of  a 
meek  and  quiet  spirit.  By  the  same  means 
you  cannot  but  perceive  if  you  love,  rejoice, 
and  delight  in  God.  By  the  same  you  must 
be  directly  assured  if  you  love  your  neighbor 


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as  yourself;  if  you  are  kindly  afiectioned  to 
all  mankind,  and  full  of  gentleness  and  long- 
suffering." 

If  it  be  asked.  How  can  God  thus  witness  to 
man?  How  can  the  infinite  intelligence  pro- 
duce such  an  impression  upon  the  finite  soul? 
the  answer  is,  He  does  it,  and  that  is  enough 
to  satisfy  us.  Many  things  happen  in  this 
world  that  cannot  be  explained,  but  mystery 
does  not  diminish  their  value  nor  lessen  their 
truth.  How  can  men  communicate  their 
thoughts  to  each  other?  We  know  that  the 
process  is  by  words  and  sounds,  but  the  deeper 
mystery  we  cannot  fathom.  How  can  a  mother 
impress  upon  the  mind  of  her  helpless  babe 
the  truth  of  her  love?  The  babe  understands 
no  words,  nor  the  significance  of  sounds.  Yet 
the  answering  smile  and  the  playful  trust  tell 
plainly  that  it  feels  the  truth.  Surely  the  in- 
finite God  who  created  us  and  knows  us  well, 
can  bear  witness  with  our  spirits,  as  easily  as 
a  mother  with  her  child,  to  the  fact  pf  his 
love, 


Operations  of  the  Spirit  101 

In  this  connection  let  ns  refer  to  the  doc- 
trine of  "The  Spirit-filled  life.  From  the 
prominence  given  in  recent  years  to  this  idea 
one  would  be  led  to  suppose  that  the  doctrine 
is  new,  and  is  for  the  first  time  conferring  its 
benefits  upon  the  world.  This  is  very  far  from 
the  truth.  No  Christian  doctrine  is  older. 
The  Church  of  England  Prayer  Book  abounds 
with  it.  In  her  daily  service  she  teaches  all 
to  beseech  God  to  "grant  us  his  Holy  Spirit 
that  those  things  may  please  him  which  we 
do  at  this  present,  and  that  the  rest  of  our 
life  may  be  pure  and  holy;"  that  he  would 
send  down  upon  all  the  clergy  and  people  "the 
heartfelt  Spirit  of  his  grace;"  and  that  "we 
may  receive  more  abundantly  the  Spirit  of 
God  in  our  hearts."  "O,  what  comfort  is  this 
to  the  heart  of  a  true  Christian,  to  think  that 
the  Holy  Ghost  dwelleth  in  him."  All  the  col- 
lects are  full  of  petitions  for  the  guidance  and 
comfort  of  the  Holy  Spirit.  So  with  the 
writings  of  John  Wesley.  They  magnify  the 
office  and  work   of   the    Spirit   in   the   truly 


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saved  heart.  He  goes  as  far  as  to  say  that 
"every  good  gift  is  from  God,  and  is  given  to 
man  by  the  Holy  Spirit.  By  nature  there  is 
in  us  no  good  thing;  and  there  can  be  none, 
but  so  far  as  it  is  wrought  in  us  by  that  good 
Spirit."  Methodism  has  always  made  the 
Spirit-filled  life  a  prominent  feature.  She  is 
justified  in  this,  too,  by  the  abundant  teaching 
of  the  word  of  God. 

At  Pentecost  the  disciples  "were  all  filled 
with  the  Holy  Ghost"  (Acts  2.  2).  Peter  was 
"filled  with  the  Holy  Ghost"  when  he  arose  to 
defend  himself  before  the  Jewish  council  (Acts 
4.  8).  Paul  at  conversion  was  "filled  with  the 
Holy  Ghost"  (Acts  9.  17).  So  he  was  when  he 
rebuked  Elymas  the  sorcerer  (Acts  13.  9).  He 
prayed  that  the  Ephesian  brethren  might  be 
"filled  with  all  the  fullness  of  God"  (Eph. 
3.  19).  He  exhorted  them  to  "be  not  drunk 
with  wine,  but  be  filled  with  the  Spirit" 
(Eph.  5.  18).  The  angel  said  of  John  that 
he  should  "be  filled  with  the  Holy  Ghost,  even 
from  his  mother's  womb"  (Luke  1.  15).  Eliza- 


Operations  of  the  Spirit  103 

beth,  his  mother,  and  Zacharias,  his  father, 
were  both  "filled  with  the  Holy  Ghost"  (Luke 
1.  41-67).  Mary,  the  mother  of  Jesus,  was 
constantly  in  the  presence  and  life  of  the 
Spirit.  The  angel  said  to  her,  "The  Lord  is 
with  thee;"  "The  Holy  Ghost  shall  come  up- 
on thee"  (Luke  1.  28-32).  Jesus  himself  was 
always  filled  with  the  Spirit.  "God  giveth  not 
the  Spirit  by  measure  unto  him"  (John  3. 
34).  He  said  himself,  "The  Spirit  of  the 
Lord  God  is  upon  me;  for  the  Lord  has  an- 
ointed me  to  preach  the  Gospel"  (Luke  4.  18). 
Our  Lord  inaugurated  the  dispensation  of  the 
Spirit  and  promised  his  Spirit  to  comfort  his 
people  and  to  reprove  the  world  of  sin  until 
the  end  of  time.  We  live  in  the  dispensation 
of  the  Spirit,  and  are  to  live  in  the  Spirit, 
walk  in  the  Spirit,  be  led  by  the  Spirit,  and 
manifest  the  fruits  of  the  Spirit.  It  is  the 
Spirit  which  makes  us  "free  from  the  law  of 
sin  and  death,"  and  we  are  divinely  assured 
that  "to  be  spiritually  minded  is  life  and 
peace."    It  is  by  "the  Spirit  of  adoption"  that 


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we  first  cry,  Abba,  Father,  and  it  is  the  Spirit 
of  assurance  which  "beareth  witness  with  our 
Spirit,  that  we  are  the  children  of  God"  (Rom. 
8.  15,  16).  We  know  not  how  a  Bible  truth 
could  be  made  more  prominent  than  Metho- 
dists from  the  beginning  have  made  this,  and 
the  fact  that  earnest  people  of  other  denomi- 
nations are  just  fairly  waking  up  to  the  idea 
is  only  another  illustration  of  the  fact  that 
everything  good  in  Methodism  is  sure  sooner 
or  later  to  be  picked  up  and  pushed  forward 
under  some  guise  or  in  some  modified  form  by 
Christians  who  will  have  none  of  it  while  it 
remains  distinctively  the  working  feature  of 
another  Church. 


PROGRESS  IN  THE  JUSTIFIED 
STATE 

It  is  a  pity  that  so  few  writers  on  the  spirit- 
ual life  have  enlarged  with  proper  enthusiasm 
upon  the  inexpressibly  rich  and  precious  emo- 
tions attending  justification. 


"  Tongue  can  never  express 
The  sweet  comfort  and  peace 
Of  a  soul  in  its  earliest  love." 


When  a  person  is  justified  two  other  things 
occur,  namely,  regeneration  of  the  heart  by  the 
Holy  Spirit  and  adoption  of  the  soul  into  the 
family  of  God.  This  threefold  experience  gives 
a  substantial  basis  for  growth  and  progress. 
The  soul  is  now  alive  unto  God,  and  live 
things  generally  grow  until  they  reach  matu- 
rity. Peter  commands  us  to  grow  in  grace 
and  in  the  knowledge  of  the  truth.     Christ 


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taught  us  to  grow  from  sprout  to  blade;  from 
blade  to  ear;  from  ear  to  full  corn  in  the  ear. 
He  desires  that  none  should  be  barren  or  un- 
fruitful in  the  kingdom  of  God. 

Growth  is  proof  of  life.  Advancement  is 
evidence  of  effort.  We  grow  by  keeping  our- 
selves under  the  laws  of  growth.  We  advance 
by  keeping  ourselves  in  touch  with  power,  or 
rather  in  the  exercise  of  power.  God's  plan  is 
that  every  life  shall  advance  toward  life's 
divinest  end.  Once  brought  into  harmony 
with  him,  he  designs  that  we  shall  become 
more  like  him,  better  fitted  to  reign  with  him, 
more  and  more  full  of  his  love,  and  more  and 
more  abounding  in  his  holy  work. 

Now,  what  are  the  conditions  for  continu- 
ance in  such  a  state.  Wesley  said  that  "a 
clear  conviction  of  the  love  of  God  cannot  re- 
main in  any  who  do  not  walk  closely  with 
God."  He  testified  that  he  knew  "no  one  per- 
son who  had  lost  this  without  some  voluntary 
defect  in  his  conduct,  though  perhaps  at  the 
time  he  was   not   conscious  of  it,  but  upon 


Progress  in  the  Justified  State    107 

prayer  it  was  revealed  to  him."  It  follows 
that  the  justified  persons  must  give  heed  to 
his  calling  lest  he  lose  the  ground  of  his  con- 
fidence and  fail  to  make  headway  in  working 
out  his  salvation. 

Suppose  that  the  justified  Christian  does 
not  interest  himself  in  the  teachings  of  the 
Bible  as  to  the  conditions  of  progress,  the 
laws  of  growth,  and  the  sweet  possibilities  of 
advancement  in  grace,  what  will  be  the  con- 
sequence? Can  he  retain  his  justification  if 
he  lives,  or  go  to  heaven  if  he  dies.  It  is 
upon  this  point  that  light  needs  to  be  thrown. 

No  doubt  would  I  cast  upon  the  precious 
truth  that  heaven  is  the  inheritance  of  God's 
children,  that  adoption  gives  title  to  it,  and 
that  the  justified  person,  dying  in  the  state  of 
justification,  enters  upon  his  inheritance.  So 
far,  so  good.  But  what  is  the  essential  part 
of  heaven?  Is  it  not  to  see  God,  to  know 
God,  to  love  God,  and  to  be  prepared  to  enjoy 
his  presence  forever?  Is  it  not  to  be  with 
Jesus,  to  be  like  Jesus,  and  to  enjoy  his  sane- 


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tity  and  approval  to  all  eternity?  And  did 
not  John  state  a  most  significant  and  vital 
truth  when  he  said,  "He  that  hath  this  hope 
in  him  purifieth  himself  even  as  he  is  pure"? 
Do  we  want  heaven  simply  because  we  are 
legally  or  graciously  entitled  to  it?  or  do  we 
want  it  because  we  feel  ready  to  enjoy  it,  to 
share  its  purity,  its  delightful  service,  and 
bring  honor  to  Him  who  hath  washed  us  and 
made  us  white  in  the  blood  of  the  Lamb? 

Evidently  such  a  preparation  for  heaven  is 
not  the  immediate  and  sole  result  of  justifica- 
tion. Eternal  blessedness  is  not  the  fruit  of 
mere  forgiveness.  The  justified  soul  is  an 
accepted  candidate  for  heaven,  but  the  candi- 
dacy, if  life  continues,  implies  more  than 
standing  still.  Let  us  consult  with  God  about 
this  matter.    Hear  him: 

"He  that  hath  my  commandments,  and 
keepeth  them,  he  it  is  that  loveth  me,  and  he 
that  loveth  me  shall  be  loved  of  my  Father, 
and  I  will  love  him,  and  will  manifest  myself 
unto  him."     "If  any  man  say,  I  know  him. 


Progress  in  the  Justified  State    109 

and  keepeth  not  his  commandments,  he  is  a 
liar,  and  the  truth  is  not  in  him."  "How  shall 
we  escape  if  we  neglect  so  great  salvation?" 
"Not  every  one  that  saith  unto  me.  Lord, 
Lord,  shall  enter  into  the  kingdom  of  heaven, 
but  he  that  doeth  the  will  of  my  Father  which 
is  in  heaven."  "And  every  one  that  heareth 
these  sayings  of  mine,  and  doeth  them  not, 
shall  be  likened  unto  a  foolish  man  which  built 
his  house  upon  the  sand,"  etc. 

In  the  foregoing  inspired  statements  we 
find  that  "keeping  the  commandments,"  look- 
ing after  "the  great  salvation,"  and  "doing 
the  will  of  the  Father,"  are  all  involved  in 
the  idea  of  continuing  in  the  justified  state. 
In  keeping  the  commandments  we  must  keep 
all  of  them,  not  excepting  that  big  one,  "Be 
ye  holy."  The  justified  person  is  expected  to 
be  as  holy  according  to  his  light  and  knowl- 
edge as  those  who  have  advanced  much  faster 
in  Christian  experience.  The  truth  is,  the 
justified  life,  or,  rather,  the  regenerated  life, 
is  the  beginning  of  the  holy  life;  it  involves 


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obedience,  search  for  the  fullness  of  the  bless- 
ing, and  a  constant  effort  to  do  the  will  of 
God.  The  pardon  of  sin  to-day  implies  all 
that,  and  also  some  progress  to-morrow.  "The 
path  of  the  just(ified)  is  as  the  shining  light, 
which  shineth  more  and  more  unto  the  per- 
fect day."  How  can  there  be  "more  and 
more"  of  this  shining  unless  there  be  more 
and  more  of  progress  in  this  pathway?  Paul 
said  at  the  endJ''of.  his  journey,  "I  have 
fought,"  "I  havfe'vtfimshed,"  "I  have  kept;" 
"henceforth,  tterieu©(scn."  Evidently  he  had 
no  thought  that'Htevkn  was  the  reward  of  his 
conversion.  flCfeey'ta-o^n  awaited  him  because 
under  GodJJifethafll  fitted  himself  to  wear  it. 

The  Chris^iajiniiM'  is  very  simple.  It  is 
pardon  of  slii^riiiAA' then  pushing  ahead  for 
everything  that  God  wants  us  to  be  and  to  do. 
This  is  practical.  It  is  a  phase  of  duty  that 
anyone  can  understand.  Be  sure  your  past 
sins  are  forgiven,  and  then  live  so  that  God 
can  approve  your  spirit  and  progress  every 
moment  afterward. 


Progress  in  the  Justified  State    111 

A  marked  proof  that  regeneration  is  not 
the  finality  of  spiritual  experience  is  to  be 
found  in  the  fact  that  new  converts  almost 
invariably  express  a  desire  for  completeness 
in  the  good  work  already  begun.  After  a 
sound  conversion  there  is  generally  an  emo- 
tion of  great  joy  and  happiness  mingled  with 
the  sense  of  peace.  This  continues  for  a 
time,  and  then  a  struggle  often  ensues.  The 
soul  becomes  dissatisfied  with  itself,  its  state 
of  advancement,  its  clearness  of  vision,  its 
consciousness  of  liberty,  and  its  sense  of  the 
abiding  presence  of  Christ.  There  is  a  con- 
ception of  richer  possibilities  in  grace,  and 
consequently  a  holy  yearning  after  better 
things. 

Some  religious  teachers  explain  this  phe- 
nomenon as  a  temptation  of  the  devil.  No 
doubt  the  evil  one  does  need  to  be  guarded 
against  at  this  point,  but  there  is  a  philosophy 
of  soul  life  which  also  requires  consideration. 
The  truth  is  that  the  experience  of  regener- 
ating grace   is   only  the   beginning  of  God's 


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great  work  in  a  believing  heart — the  portico, 
as  it  were,  to  the  spiritual  edifice  which  the 
all-wise  Master  Builder  has  begun  to  erect 
within.  When  this  portico  is  passed  there 
opens  before  the  spiritual  eye  a  scene  of  clas- 
sic beauty,  touched  by  angel  fingers,  and  rep- 
resenting the  rich  things  in  store  for  the 
worthy  heir  to  immortal  honors. 

When  a  person  is  convicted  of  sin  and  re- 
solves to  lead  a  new  life  the  burden  of  the 
desire  is  to  be  pardoned.  "Have  mercy  upon 
me,"  is  the  cry.  In  this  hour  of  penitence  the 
thought  rarely  extends  beyond  the  hope  of 
pardon  and  the  desire  for  adoption  into  the 
family  of  God.  Then,  when  this  goal  is 
reached,  the  soul  surveys  its  vantage  ground, 
inhales  deeply  the  invigorating  atmosphere 
of  the  renewed  life,  catches  a  glimpse  of  the 
luscious  fruits  which  overhang  the  straight 
pathway  before  it,  and  begins  to  reach  out 
after  higher  and  better  things.  The  word  of 
God  is  studied,  the  unsearchable  riches  of 
Christ  are  apprehended,  the   comfort  of  the 


Progress  in  the  Justified  State     113 

Spirit  is  felt,  the  encouragements  to  growth 
are  reaHzed,  the  fullness  of  the  blessing  dis- 
cerned, and  pretty  soon  the  idea  takes  form 
that  first  principles  should  be  left  behind  and 
the  adoring  heart  should  go  on  to  perfection. 

A  close  study  of  the  word  and  of  Christian 
biography  will  encourage  this  step.  Then  fol- 
lows conviction  for  purity,  and  a  search  for 
the  conditions  of  entrance  upon  this  expe- 
rience. Should  the  conditions  be  complied 
with,  a  distinct  and  precious  blessing  is  often 
the  result,  followed  by  a  far  holier  ardor  to 
do  good  in  the  world. 

It  is  a  principle  of  the  Christian  life  that 
if  we  would  retain  present  blessings  we  must 
ever  be  reaching  out  after  new  ones.  This  is 
what  may  be  called  exercise  in  godliness.  It 
is  laying  hold  in  earnest  on  eternal  life.  It 
is  drinking  at  the  fountain  until  "filled,"  and 
then  using  the  refreshment  to  help  others. 
Isaiah  says  the  Lord's  mercies  are  new  every 
morning.  If  this  be  so,  the  Christian  should 
seek   a   new   supply   every   morning,    and   be 


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ready  for  new  experiences  throughout  the 
day.  The  new  life  must  never  be  allowed  to 
get  old.  It  never  will  and  never  does  when 
supplied  by  "daily  bread"  from  the  hand  of 
God. 


SCRIPTURAL  HOLINESS 

Holiness  is  a  scriptural  idea.  The  Bible  is 
full  of  it.  God's  character  is  represented  as 
holy.  His  name  is  holy.  He  dwelleth  in 
the  holy  place.  He  is  referred  to  as  "glorious 
in  holiness." 

The  old  priesthood  was  also  designated  as 
holy.  In  2  Chron.  31.  18  we  are  told  that  "in 
their  set  office  they  sanctified  themselves  in 
holiness."  To  "sanctify"  is  to  set  apart  to 
religious  use,  to  make  free  from  sin,  to  fit 
man  for  the  service  of  God  and  the  society 
of  heaven. 

The  Church  is  designed  to  furnish  a  means 
and  power  of  holiness.  "Holiness  becometh 
thine  house."  "Upon  Mount  Zion  there  shall 
be  holiness."  Any  number  of  passages  could 
be  quoted  to  show  that  holiness  is  the  normal 
condition  of  the  Christian  life. 

Turn  to  Heb.  12.  9,  10:    "Furthermore  we 


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have  had  fathers  of  our  flesh  which  corrected 
us,  and  we  gave  them  reverence:  shall  we  not 
much  rather  be  in  subjection  unto  the  Father 
of  spirits,  and  live  ?  For  they  verily  chastened 
us  after  their  own  pleasure;  but  he  for  our 
profit,  that  we  might  be  partakers  of  his  holi- 
ness." From  this  we  infer  that  Christian 
holiness  bears  a  semblance  to  divine  holiness; 
that  is,  that  the  soul  "partakes"  of — takes  a 
part  in — the  holiness  of  God.  The  idea  is  that 
Christian  holiness  has  some  of  the  properties 
of  divine  holiness,  and  that  by  experience  the 
Christian  becomes  a  sharer  in  the  holiness 
which  God  designs  his  creatures  to  have. 

Turn  next  to  Eph.  4.  23,  24:  "And  be  re- 
newed in  the  spirit  of  your  mind;  and  that  ye 
put  on  the  new  man,  which  after  God  is  cre- 
ated in  righteousness  and  true  holiness."  It 
is  clear  that  Christian  holiness  is  a  "creation" 
(meaning  that  something  is  brought  into  the 
human  experience  which  was  not  there  be- 
fore), and  that  the  creation  of  this  new  expe- 
rience is  after  the  divine  pattern — "after  Gpd." 


Scriptural  Holiness  117 

Pass  on  to  1  Tliess.  3.  12,  13:  "And  the 
Lord  make  you  to  increase  and  abound  in 
love  one  toward  another,  and  toward  all  men, 
even  as  we  do  toward  you;  to  the  end  he  may 
establish-  your  hearts  unblamable  in  holiness 
before  God."  This  teaches  us  that  God  is  the 
author  of  holiness,  and  that  he  establishes  it 
in  human  hearts  that  "abound  in  love."  In 
the  next  chapter  (seventh  verse)  we  read, 
"For  God  hath  not  called  us  unto  unclean- 
ness,  but  unto  holiness."  The  divine  aim  and 
purpose  is  to  make  us  holy.  We  are  to 
"cleanse  ourselves  from  all  filthiness  of  the 
flesh  and  spirit,  perfecting  holiness  in  the 
fear  of  God"  (2  Cor.  7.  1).  Holiness  is,  there- 
fore, a  cleansing  away  of  all  uncleanliness 
and  the  implanting  of  divine  grace  that  we 
may  gain  fitness  for  holy  associations. 

Let  some  facts  now  be  stated: 

1.  Holiness  is  Godlikeness,  or  godliness. 
It  is  not  to  be  divine.  "Ye  shall  be  as  gods" 
is  Satan's  lie.  There  is  one  God,  only  one. 
We  shall  never  be  anything  but  human,  nor 


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do  we  need  to  be,  and  need  not  desire  to  be. 
But  the  human  can  partake  of  the  divine. 
Man  was  created  in  the  moral  image  of  God. 
By  sin  he  lost  that  image.  The  design  of  the 
Gospel  is  to  restore.  Yet  so  terrible  are  the 
effects  of  sin  that  many  believe  it  impossible 
for  man  to  regain  any  semblance  of  that  state 
of  holiness  which  he  lost  by  the  fall.  His 
judgment  is  weakened.  He  is  marred  by  sin. 
His  is  an  evil  heart  of  unbelief.  All  that  he 
gains  in  holiness  is  attributable  only  to  divine 
grace.  The  degree  of  holiness  possible  to  each 
one  is  best  determined  by  a  personal  trial. 

2.  Holiness  is  sanctification  complete.  Sanc- 
tification  begins  with  the  new  birth,  and  should 
be  carried  on  to  perfection.  The  moment  we 
experience  God's  saving  grace  in  our  hearts 
we  cease  from  willful  transgression.  Our 
whole  desire  now  is  conformity  to  the  will  of 
God.  We  turn  away  from  the  sinful  to  that 
which  is  good,  and  we  ask  God  to  make  the 
transformation  complete;  when  he  does  so  we 
are  holy.     Sometimes   this  blessing  is  called 


Scriptural  Holiness  119 

"entire  sanctification."  This  is  not  a  Scrip- 
tural phrase,  but  there  are  passages  which 
justify  it.  Writing  to  the  Thessalonian  Chris- 
tians, the  apostle  Paul  says:  "Abstain  from 
all  appearance  of  evil.  And  the  very  God  of 
peace  sanctify  you  wholly;  and  I  pray  God 
your  whole  spirit  and  soul  and  body  be  pre- 
served blameless  unto  the  coming  of  our  Lord 
Jesus  Christ.  Faithful  is  he  that  calleth  you, 
who  also  will  do  it."  This  is  a  wonderful 
prayer,  and  it  implies  the  possibility  of  a 
wonderful  experience. 

3.  Holiness  is  presented  in  many  passages 
as  "perfect  love."  God  is  love,  and  just  in 
proportion  as  we  are  like  God  do  we  abound 
in  love.  The  sum  of  the  commandments  is 
that  we  love  God  with  all  our  hearts,  and  our 
neighbor  as  ourselves.  To  keep  this  com- 
mandment is  to  become  perfect  in  love,  and 
to  become  perfect  in  love  is  to  be  holy.  This 
is  all  Mr.  Wesley  and  other  trustworthy  teach- 
ers have  meant  by  the  term  "Christian  per- 
fection."     He    said,    "Perfection    is    nothing 


120  Back  to  Oxford 

higher  and  nothing  lower  than  this — the  pure 
love  of  God  and  man;  the  loving  God  with  all 
our  heart  and  soul,  and  our  neighbors  as  our- 
selves." This  is  the  perfection  we  ask  in 
song: 

"Come,  Saviour,  come,  and  make  me  whole; 

Entirely  all  my  sins  remove ; 
To  perfect  health  restore  my  soul, 

To  perfect  holiness  and  love." 

Therefore,  when  you  speak  of  Christian  per- 
fection do  not  think  of  absolute  perfection — 
this  belongs  to  God  only;  nor  of  angelic  per- 
fection— this  belongs  to  angels  only;  nor  of 
Adamic  perfection — this  belonged  to  a  human 
nature  unmarred  by  sin.  Speak  and  think  of 
Christian  perfection  as  that  state  of  grace  in 
which  the  soul  loves  God  with  all  the  heart, 
and  neighbor  as  itself.  It  is  a  unique  expe- 
rience. It  can  be  compared  only  with  itself. 
It  is  all  of  grace.  It  is  the  work  of  the  Holy 
Spirit  in  the  heart  and  of  normal  growth  in 
the  religious  life.  It  differs  in  intensity  and 
completeness  in  different  individuals,  just  as 
regeneration  does.    Its  fullness  depends  upon 


Spiritual  Holiness  121 

the  previous  life,  the  power  of  faith,  the  men- 
tal endowments,  and  various  other  environ- 
ments. In  its  smallest  degree  it  is  an  un- 
speakably rich  blessing,  a  prize  to  be  sought 
after  with  all  diligence.  It  should  be  prayer- 
fully sought  rather  than  argued  about.  When 
we  get  to  heaven  we  must  have  it;  better  take 
it  with  us  and  have  a  good  start  in  the  blessed- 
ness of  the  glory  land. 


TRAINING  OF  YOUTH 

Methodism  holds  that  infants  dying  in  in- 
fancy are  eternally  saved.  The  atonement  pro- 
vides unconditionally  for  those  who  pass  from 
earth  while  yet  innocent  of  willful  sin. 

Jesus  said  of  children,  "Of  such  is  the  king- 
dom of  God,"  meaning  that  the  relation  of 
infants  to  the  covenant  of  grace  is  such  as  to 
bring  them  clearly  within  its  benefits,  and  that 
all  true  subjects  of  his  kingdom  are,  like  chil- 
dren, made  innocent  in  heart  and  life.  If  the 
infant  is  an  heir  of  immortality,  so  are  such 
adults  as  comply  with  the  conditions  of  en- 
trance upon  the  heavenly  inheritance. 

David  said,  "In  sin  did  my  mother  con- 
ceive me."  No  infant  is  born  in  a  state  of 
holiness.  The  poison  of  original  sin  is  in 
every  constitution.  The  native  depravity  of 
man  is  such  that  as  soon  as  a  child  approaches 


Training  of  Youth  123 

adult  age  the  innocence  of  infancy  uniformly 
fades  away  and  the  need  of  a  new  heart  mani- 
fests itself.  This  is  the  point  in  early  life 
when  wise  and  diligent  attention  should  be 
bestowed. 

Tpie  Nurture  of  Childhood 
Wesley  held  that  true  religion  should  be 
instilled  into  the  minds  of  children  as  early 
as  possible.  His  language  is :  "From  the  very 
time  that  reason  dawns,  laying  line  upon  line, 
precept  upon  precept,  as  soon  and  as  fast  as 
they  are  able  to  bear  it."  "Scripture,  reason, 
and  experience  jointly  testify  that,  inasmuch 
as  the  corruption  of  nature  is  earlier  than 
our  instructions  can  be,  we  should  take  all 
pains  and  care  to  counteract  this  corruption 
as  early  as  possible.  The  bias  of  nature  is  set 
the  wrong  way;  education  is  designed  to  set 
it  right.  This,  by  the  grace  of  God,  is  to  turn 
the  bias  from  self-will,  pride,  anger,  revenge, 
and  the  love  of  the  world,  to  resignation,  low- 
liness, meekness,  and  the  love  of  God.     And 


124  Back  to  Oxford 

from  the  moment  we  perceive  any  of  those 
evil  roots  springing  up  it  is  our  business  im- 
mediately to  check  their  growth,  if  we  cannot 
yet  root  them  out." 


A  Plan  of  Instruction  Instituted 

Mr.  Wesley  was  so  solicitous  for  the  correct 
training  of  the  child  mind  that  he  early  and 
seriously  called  the  attention  of  his  preachers 
to  the    subject. 

"What  shall  we  do  for  the  rising  genera- 
tion?" he  asked.  And  here  are  the  answers 
he  helped  to  frame: 

"1.  Where  there  are  ten  children  in  a  so- 
ciety, meet  them  at  least  an  hour  every  week. 

"2.  Talk  with  them  every  time  you  see  any 
at  home. 

"3.  Pray  in  earnest  for  them. 

"4.  Diligently  instruct  and  vehemently  ex- 
hort all  parents  at  their  own  houses. 

"5.  Preach  expressly  on  education.  .  .  .  'But 
I   have  no  gift  for   this.'     Gift  or  no  gift. 


Training  of  Youth  125 

you  art  to  do  it;  else  you  are  not  called  to 
be  a  Methodist  preacher.  Do  it  as  you  can, 
till  you  can  do  it  as  you  would.  Pray  ear- 
nestly for  the  gift  and  use  the  means  for  it." 
It  will  thus  be  seen  that  Methodism  from 
the  start  has  been  in  earnest  for  the  salvation 
of  boys  and  girls. 


The  Formation  of  Character 
Our  present  Disciplinary  provisions  all  have 
this  important  end  in  view.  Reasoning  people 
know  that  childhood  offers  the  supreme  oppor- 
tunity for  shaping  character.  It  is  the  most 
propitious  period  in  life  for  instilling  those 
precepts,  ingrafting  those  truths,  and  forming 
those  habits  which  adorn  a  Christian  soul.  In 
the  vicinity  of  Paris  there  is  a  quarry  the 
stones  from  which  are  at  first  soft  and  pliable, 
but  after  being  laid  in  the  wall  they  become 
hard  as  adamant.  The  youthful  mind  is  like 
that  pliant  stone.  In  its  early  state  you  can 
shape  it  almost  as  you  will,  but  when  it  is 


126  Back  to  Oxford 

once  shapen  and  set  it  becomes  firm  and  hard. 
Some  one  has  said  that,  "It  is  common  sense 
to  put  the  seal  to  the  wax  while  it  is  soft,  to 
bud  the  tender  twig  with  the  fruit  it  should 
bear,  to  go  to  the  fountain  head  to  guide  the 
current  of  the  stream,  and  to  lay  hold  on 
the  young  tendrils  of  the  shooting  vine,  and 
to  train  them  as  we  would  have  them  go." 
Who,  wishing  to  give  a  sapling  a  peculiar 
bend,  would  wait  "till  the  nursling  had  be- 
come a  full-grown  tree"?  Mirabeau  was  once 
asked  what  was  the  best  way  of  teaching  popu- 
lar liberty.  He  replied,  "Begin  with  the  in- 
fant in  the  cradle,  and  let  the  first  name  it 
learns  to  lisp  be  'Washington.' "  So,  in  teach- 
ing religion,  begin  wisely  at  the  cradle,  and 
let  the  first  name  be  "Jesus."  There  is  magic 
in  that  name.  Write  it  on  the  heart,  impress 
it  on  the  moral  nature.  Have  faith  in  child- 
hood and  in  the  God  of  childhood.  Claim  the 
tender  plants  for  Christ.  Train  them  in  piety 
and  wisdom.  Pray  for  them.  Labor  with 
them.      Bring    them    to    church.      Let    pas- 


Training  of  Youth  127 

tors  endeavor  to  win  tliem  by  making  ser- 
mons that  they  can  understand.  Grown 
people  love  such  sermons  as  much  as  chil- 
dren do.  By  any  means,  by  all  means, 
win  the  lambs  of  the  flock  for  the  shelter- 
ing fold  of  the  great  Shepherd.  Mr.  Spur- 
geoui  used  to  say  that  those  church  mem- 
bers who  gave  him  the  least  trouble  were  those 
who  gave  their  hearts  to  Jesus  when  young. 
When  a  child  is  old  enough  to  love,  to  trust, 
and  to  obey  its  parents,  it  is  old  enough  to 
love,  trust,  and  obey  Christ.  The  Bible  never 
makes  age  a  condition  of  salvation ;  and  when 
Christ  is  truly  accepted,  then  Christ  should  be 
openly  confessed.  What  is  the  use  of  having 
a  fold  if  the  lambs  are  to  be  kept  out  until 
they  can  stand  the  winter? 


Sunday  Schools 
Devoted    Christians    of    a    very   early    day 
sought   to   bring   children   together   for   cate- 
chetical instruction  on  the  Lord's  Day.     In 


128  Back  to  Oxford 

England,  in  17G9,  Miss  Hannah  Ball  taught 
a  religious  school  on  Saturday  and  Sunday, 
and  reported  progress  to  Mr.  Wesley.  In  1781, 
Miss  Cook,  prompted  by  Robert  Raikes,  taught 
the  neglected  street  waifs  of  Gloucester  to 
read,  and  also  took  them  to  church.  Several 
schools  were  then  organized  and  sustained 
through  the  wealth  of  Mr.  Raikes.  Mr.  Wes- 
ley heard  of  them,  liked  the  idea,  and  sug- 
gested the  plan  of  securing  volunteer  teachers 
to  establish  schools  in  all  his  congregations. 

In  1784,  at  the  organization  of  the  Metho- 
dist Episcopal  Church,  it  was  recommended 
that  Methodist  children  should  meet  once  a 
week  for  religious  instruction.  In  1786  Bishop 
Asbury  instituted  at  the  house  of  Thomas 
Crenshaw,  in  Hanover  County,  Virginia,  the 
first  regular  Sunday  school  in  America,  and 
four  years  later  the  General  Conference  or- 
dered Sunday  schools  to  be  established  for 
the  instruction  of  poor  children,  white  and 
black,  in  learning  and  piety,  being  the  first 
American   Church   to  recognize   this   institu- 


Training  of  Youth  129 

tion,  which  is  now  so  influential  and  powerful. 
Here  is  the  text  of  General  Conference  action 
in  1790: 

"Q.  What  can  be  done  for  the  instruction 
of  poor  children  (whites  and  blacks)  to  read? 

"A.  Let  us  labor,  as  the  heart  and  soul  of 
one  man,  to  establish  Sunday  schools  in  or 
near  the  place  of  public  worship.  Let  persons 
be  appointed  by  the  bishops,  elders,  deacons, 
or  preachers  to  teach  gratis  all  that  will  at- 
tend, and  have  a  capacity  to  learn,  from  six 
o'clock  in  the  morning  till  ten;  and  from  two 
o'clock  in  the  afternoon  until  six,  where  it 
does  not  interfere  with  public  worship." 

The  extent  to  which  Sunday  school  work  is 
now  carried  on,  both  in  Europe  and  America, 
indicates  that  so  powerful  and  useful  a  factor 
in  Christian  labor  can  never  cease.  So  long 
as  there  is  a  Sabbath  day  and  live  Christians 
in  this  wicked  world,  so  long  will  effort  be 
put  forth  to  do  good  to  children  in  Sunday 
schools.  The  tree  planted  so  long  ago  has 
budded  abundantly,  brought  forth  boughs  lik^ 


130  Back  to  Oxford 

a  plant,  and  must  be  made  to  yield  yet  richer 
fruit  unto  God. 

The  Epworth  League 

It  was  to  be  expected  that  in  the  fullness  of 
time  a  young  people's  society  worthy  of 
Methodism  should  take  form,  name,  character, 
and  mission.  Accordingly,  on  the  15th  day  of 
May,  1889,  in  the  city  of  Cleveland,  Ohio,  the 
Epworth  League  emerged.  Several  societies 
for  youth  had  previously  been  organized,  but 
none  on  such  a  broad  and  comprehensive  basis. 
The  name  ''Epworth  League"  was  chosen  in 
preference  to  the  Oxford  League,  the  Wesley 
League,  the  Christian  League,  and  some  others 
which  were  suggested,  because,  without  being 
either  pretentious  or  sectarian,  it  did  savor  of 
Methodist  origin  and  a  distinctive  purpose. 

The  Maltese  cross  was  adopted  as  the  badge, 
and  a  white  ribbon  with  a  central  scarlet 
thread  was  chosen  as  the  colors.  The  motto, 
"Look  up;  lift  up,"  became  the  Epworth 
legend,  and  at  the  General  Conference  of  1892 


Training  of  Youth  131 

the  constitution  was  adopted.  The  object  is 
"to  promote  intelligent  and  vital  piety  in  the 
young  members  and  friends  of  the  Church,  to 
aid  them  in  the  attainment  of  purity  of  heart 
and  constant  growth  in  grace,  and  to  train 
them  in  works  of  mercy  and  help" — a  mission 
truly  worthy  of  Christian  endeavor. 

The  League  has  since  been  organized  in 
other  branches  of  Methodism,  and  in  England 
under  the  style  of  the  "Wesley  Guild."  The 
Junior  department  aims  to  provide  Epworth 
League  benefits  for  boys  and  girls,  especially 
in  the  direction  of  training  for  Christian 
work. 


HIGHER  EDUCATION 

Methodism  originated  in  a  college  atmos- 
pliere.  Its  founders  were  students  and  tutors 
in  a  great  university.  John  and  Charles 
Wesley  began  in  their  college  days,  and  con- 
tinued to  the  end  of  their  lives,  the  practice 
of  conversing  with  each  other  in  Latin.  In 
their  daily  walks  and  rides  they  studied  in- 
structive books,  and  discoursed  on  thoughtful 
themes.  Their  public  addresses  and  sermons, 
as  well  as  their  private  letters  and  conversa- 
tions, all  breathe  the  educational  spirit. 

John  Wesley  especially  became  one  of  the 
foremost  scholars  of  his  own  or  any  other  age. 
He  was  a  student  in  German,  French,  Italian, 
Spanish,  Hebrew,  and  Arabic.  He  could  con- 
verse in  German  and  Latin,  and  could  hold 
church  services  in  French  and  Italian.  He 
wrote  text-books   and  histories   in  several   of 


Higher  Education  133 

these  languages,  and  had  a  fine  teaching 
knowledge  in  several  sciences,  in  philosophy 
and  literary  lore.  He  was  the  author  of  a 
complete  dictionary  of  the  English  language. 
He  lived  to  learn,  and  to  encourage  learning 
in  others.  In  August,  1831,  writing  to  one  of 
his  pupils,  he  said: 

"You,  who  have  not  the  assurance  of  a  day 
to  live,  are  not  wise  if  you  waste  a  moment. 
The  shortest  way  to  knowledge  seems  to  be 
this :  1.  To  ascertain  what  knowledge  you  de- 
sire to  attain.  2.  To  read  no  book  which  does 
not  in  some  way  tend  to  the  attainment  of 
that  knowledge.  3.  To  read  no  book  which 
does  not  tend  to  the  attainment  of  it,  unless 
it  be  the  best  in  its  kind.  4.  To  finish  one 
before  you  begin  another.  5.  To  read  them  all 
in  such  order  that  every  subsequent  book  may 
illustrate  and  confirm  the  preceding."* 

The  above  bit  of  advice  shows  the  instincts 
and  knowledge  of  a  true  educator.  The  rules 
laid  down  are  even  more  applicable  now  than 
*  Methodist  Magazine,  1850,  page  10G4. 


134  Back  to  Oxford 

they  were  when  given,  because  worthless  or 
unhelpful  books  have  so  greatly  multiplied, 
and  modern  educational  methods  are  so  diver- 
sified and  in  some  respects  confusing. 

The  school  at  Kingswood,  which  Whitefield 
commenced,  and  of  which  Wesley  afterward 
became  sole  proprietor,  though  never  an  ideal 
one,  nevertheless  became  far-famed,  and  by 
many  years  of  checkered  history  demonstrated 
his  persistent  belief  that  all  Christian  work- 
ers are  at  their  best  when  possessing  trained 
intellects  as  well  as  sanctified  hearts.  The 
opinion  has  been  expressed  that  had  he  under- 
valued education,  or  had  he  not  by  example 
and  precept  earnestly  encouraged  it  among  his 
people,  the  societies  he  formed  would  not  long 
have  held  together,  and  the  great  revival  he 
introduced  would  have  rapidly  subsided,  and 
would  probably  have  had  no  historian. 

Seven  great  facts  can  be  affirmed  of  Metho- 
dism in  respect  to  education : 

1.  She  has  sought  to  train  her  own  teachers 
and  preachers,   impressing  them   first   of   all 


Higher  Education  135 

with  the  truth  that  saving  souls  is  the  great 
end  of  their  work,  but  that  a  thorough  mental 
preparation  is  an  important  means  to  that  end. 
"Getting  knowledge  is  good;  saving  souls  is 
better."  Education  is  subordinate,  not  coor- 
dinate, but  it  is  indispensable  to  leadership. 
Methodism  seeks  the  right  men  for  ministers, 
and  the  correct  training  for  these  chosen  men. 
Her  Conference  courses  of  study,  as  well  as 
her  institutions  of  higher  learning,  bespeak 
her  solicitude  for  intelligence  in  her  pulpits. 

2.  She  has  sought  to  make  her  educational 
work  practical  and  popular.  She  has  designed 
her  schools  to  turn  out  good  citizens  and  use- 
ful members  of  society.  The  late  President 
Joseph  Cummings  claimed  that  the  graduates 
of  Methodist  schools,  in  sturdy  independence 
of  thought,  in  self-reliance,  in  practical  power 
over  men,  in  usefulness  and  influence,  and  in 
the  amount  of  work  accomplished,  have  sur- 
passed the  same  number  of  graduates,  not  spe- 
cially selected,  of  any  other  colleges  in  the 
country. 


136  Back  to  Oxford 

3.  She  has  sought  to  produce  symmetrical 
scholarship  and  well-balanced  and  thoroughly 
rounded  characters.  She  has  united  secular 
with  moral  and  religious  education,  seeking 
to  produce  whole  men  as  well  as  holy  men. 
She  has  not  interfered  with  the  Church  rela- 
tions or  sectarian  opinions  of  her  students. 
She  has  required  that  they  abstain  from  vice 
and  live  moral  lives,  and  she  has  thrown 
around  them  wholesome  religious  influences, 
but  never  has  invaded  the  domain  of  their  in- 
tellectual freedom.  Revivals  have  character- 
ized her  college  life,  but  her  graduates  have 
gone  forth  with  untrammeled  thought. 

4.  She  has  aimed  to  give  women  as  high 
educational  advantages  as  men.  Coeducation 
has  been  a  fact  if  not  a  watchword.  She  has 
acted  upon  the  principle  that  women  are  quite 
as  much  free  moral  agents  as  men  are,  and 
just  as  accountable  to  God  for  the  training 
and  use  of  their  gifts  and  powers. 

5.  She  has  sought  through  educational  agen- 
cies to  equip  her  missionaries  and  teachers  for 


Higher  Education  137 

the  capture  of  all  mankind,  and  not  of  any 
one  particular  class.  She  has  remembered  the 
poor,  the  ignorant,  and  the  wretched,  and  has 
not  forgotten  the  rich,  the  wise,  and  the  pros- 
perous. She  holds  that  the  favored  classes  of 
society  have  souls  to  be  saved,  and  has  trained 
her  workers  for  success  in  laboring  with  them. 

6.  She  has  depended  upon  Christian  educa- 
tion, as  well  as  the  grace  of  God,  for  an  anti- 
dote to  skeptical  tendencies.  She  fears  no 
truth,  scientific  or  otherwise,  but  proposes  to 
raise  up  scholars  capable  of  ascertaining  truth 
and  of  stating  it  for  themselves.  It  is  folly 
for  a  Church  to  be  intellectually  at  the  mercy 
of  the  giants  of  unbelief. 

7.  She  has  provided  for  the  thorough  cul- 
ture of  her  sons  and  daughters  because  she 
wishes  them  to  maintain  leadership  in  any  and 
all  the  ranks  of  life.  The  increase  of  general 
intelligence  is  one  of  the  wonders  of  our  times. 
The  wide  extent  of  commerce  and  trade,  the 
vast  development  of  newspaper  and  periodical 
literature,  the  boundless  resources  and  keen 


138  Back  to  Oxford 

competition  of  the  industries  and  arts,  the 
breadth  of  intercourse  and  rapidity  of  commu- 
nication in  ordinary  business  life  as  well  as 
in  the  learned  professions,  renders  it  necessary 
that  the  common  man  or  woman  shall  occupy 
the  position  of  a  thinker  and  a  critic.  Metho- 
dism must  be  up  with  the  times,  must  possess 
and  utilize  the  means  for  securing  the  highest 
mental  discipline  and  keep  step  with  the  march 
of  progressive  thought. 

The  birth-year  of  organized  British  Metho- 
dism was  1739,  and  in  that  year  also  the 
foundations  of  Kingswood  School  was  laid. 
Thus  Church  and  school  started  together. 

The  first  provision  for  higher  education  in 
American  Methodism  was  the  establishment 
of  Cokesbury  College  at  Abington,  Maryland. 
Its  name  was  a  combination  of  the  names  of 
Coke  and  Asbury,  who  were  chiefly  instru- 
mental in  founding  it.  It  was  opened  for 
students  September  17,  1787,  and  was  under 
the  presidency  of  the  bishops.  It  was  sup- 
ported by  annual  collections  in  the  circuits. 


Higher  Education  139 

It  had  three  objects  in  view :  1.  To  educate 
the  sons  of  ministers;  2.  To  educate  poor  or- 
phans; 3.  To  provide  a  seminary  for  other 
Methodist  children  where  learning  and  reli- 
gion might  go  hand  in  hand.  The  students 
were  instructed  in  English,  Latin,  Greek, 
logic,  rhetoric,  history,  geography,  natural 
philosophy,  and  astronomy.  Other  languages 
and  sciences  were  to  be  added  as  the  school 
should  develop.  Wisdom  and  holiness  were 
the  watchwords.  The  conditions  of  admission 
were  strict,  and  purposely  calculated  to  shut 
out  vicious  young  men.  The  tuition  fee  was 
"four  guineas  a  year."  Here  are  some  of  the 
rules  for  the  students,  abridged: 

1.  Rise  at  five. 

2.  Prayers  at  six,  then  recreation. 

3.  Breakfast  at  seven. 

4.  Study  from  eight  to  twelve. 

5.  Recreation,  dinner  at  one,  then  recrea- 
tion until  three. 

6.  Study  from  three  until  six. 

7.  Supper  at  six. 


140  Back  to  Oxford 

8.  Prayers  at  seven. 

9.  Recreation  until  nine,  then  to  bed. 

10.  Recreation  to  consist  of  walking,  riding, 
bathing,  gardening,  and  various  mechanical 
trades. 

11.  No  bathing  in  the  river. 

12.  Only  one  minute  in  the  bathtub. 

13.  No  worldly  playing. 

14.  Idleness  to  be  punished  by  confine- 
ment. 

15.  Open  sin  to  be  reproved  in  private  for 
first  offense,  in  public  for  second,  punished  for 
the  third,  and  if  incorrigible,  expelled. 

In  1789,  a  gracious  revival  occurred  among 
the  students,  showing  its  wholesome  spiritual 
atmosphere. 

In  1795  the  college  burned  down,  causing  a 
loss  of  ten  thousand  dollars — a  large  amount 
for  those  days,  representing  the  gifts  of  many 
poor  people.  A  new  enterprise  was  at  once 
inaugurated  at  Baltimore,  but  in  one  year  fire 
put  an  end  to  that. 

The  formation   of  academies  next   began. 


Higher  Education  141 

One  was  started  in  Baltimore  in  1817,  another 
in  New  York,  and  another  in  New  Hamp- 
shire. In  1823  Augusta  College,  in  Kentucky, 
was  organized,  and  in  1825  Madison  College, 
in  Pennsylvania.  These  were  soon  followed 
by  many  more,  the  spirit  of  education  having 
become  thoroughly  aroused.  North  and  south, 
east  and  west,  among  all  branches  of  Metho- 
dism, seminaries,  colleges,  universities,  biblical 
and  theological  schools,  summer  universities 
and  training  assemblies  have  been  thoroughly 
established. 

Many  millions  of  dollars  are  now  invested 
in  Methodist  educational  institutions,  and 
some  far-reaching  plans  have  been  laid.  It  is 
proposed  to  provide  for  the  highest  educational 
advantages  the  world  affords  right  here  in 
America,  so  that  our  Methodist  youth,  male 
and  female,  need  not  go  to  Germany,  Eng- 
land, Egypt,  or  anywhere  else  for  the  culture 
that  equips  for  practical  usefulness  in  the 
work  of  life. 

Education  to  be  true  and  progressive  must 


142  Back  to  Oxford 

equip  a  person  for  his  own  life  mission.  It 
must  embrace  the  best  knowledge  obtainable 
of  both  the  past  and  present,  and  it  must  equip 
the  intellectual  faculties  for  a  new  stride 
ahead.  Progress  is  impossible  if  one  genera- 
tion learns  only  what  past  generations  have 
known  and  lived.  There  must  be  selection. 
The  student  should  obey  Wesley's  first  rule 
and  ascertain  what  knowledge  he  requires  for 
his  particular  calling  and  age,  and  he  then 
must  bend  himself  to  the  task  of  gaining  wis- 
dom from  the  best  sources  and  by  the  most 
approved  methods  for   his  individual   career. 


PHILANTHROPY  AND   REFORM 

The  determining  quality  of  all  true  religion 
is  its  attitude  toward  the  destitute,  the  af- 
flicted, and  the  unfortunate,  and  the  provision 
it  makes  for  their  relief. 

The  old  philosophies  were  strikingly  defi- 
cient in  this  regard.  The  Epicureans  were  too 
busy  with  feasting  and  merry-making  to  feel 
much  concern  for  the  less  favored  classes.  The 
stoics  were  too  closely  occupied  with  the  task 
of  proving  that  happiness  is  not  an  essential 
of  life,  and  that  pain  may  be  triumphed  over, 
ever  to  give  much  heed  to  the  living  illustra- 
tions of  suffering  and  woe. 

Patriarchal  piety  was  the  first  to  inculcate 
that  humane  principle  that  man  is  "his 
brother's  keeper."  The  Mosaic  system  was  the 
first  to  provide  practical  measures  for  the  re- 
lief of  the  poor  and  the  refreshing  of  the 
stranger.  (See  Exod.  23.  9-13;  Lev.  19.  10.) 
Huxley,  the  agnostic,  truthfully  confessed  that 


144  Back  to  Oxford 

"there  is  no  code  of  legislation,  ancient  or 
modern,  at  once  so  just  and  so  merciful,  so 
tender  to  the  weak  and  poor,  as  the  Jewish 
law."  The  Greeks  with  all  their  culture,  and 
the  Romans  with  all  their  power,  never  ap- 
proached the  Hebrews  in  instituting  plans  and 
methods  for  making  the  common  life  worth 
living.  Only  those  who,  through  inspired 
light  and  knowledge,  drew  near  to  the  loving 
heart  of  Jehovah  ever  felt  the  superaatural 
warmth  which  melts  the  human  heart  into  pity 
and  compassion.  The  prophets  and  poets  of 
the  old  dispensation  rang  the  changes  upon 
the  blessedness  of  considering  the  poor  and 
the  righteousness  of  showing  them  mercy. 
Then  came  Jesus  into  the  world,  saying, 
"Blessed  be  ye  poor:  for  yours  is  the  kingdom 
of  heaven"  (Luke  G.  20).  It  was  given  out 
as  one  of  the  tokens  of  his  Messiahship  that 
"the  poor  have  the  Gospel  preached  unto 
them"  (Matt.  11.  5).  To  the  rich  young  man 
who  sought  his  counsel  how  to  inherit  eternal 
life  he  laid  down  the  crucial  condition,  "Sell 


Philanthropy  and  Reform        145 

whatsoever  thou  hast,  and  give  to  the  poor" 
(Mark  10.  21). 

And  as  the  divine  Teacher  taught,  so  his 
follovt'ers  practiced.  The  first  churches  under 
Paul's  ministrations  made  their  contributions 
for  the  poor  saints  at  Jerusalem  (Rom.  15. 
2G).  St.  James,  the  conspicuous  teacher  of 
practical  morality,  laid  down  a  definition 
which  has  commanded  the  universal  admira- 
tion of  the  Christian  continues :  "Pure  reli- 
gion and  undefiled  before  God  and  the  Father 
is  this.  To  visit  the  fatherless  and  widows  in 
their  affliction,  and  to  keep  himself  unspotted 
from  the  world"  (James  1.  27).  "Hearken," 
said  he,  again;  "hath  not  God  chosen  the  poor 
of  this  world  rich  in  faith,  and  heirs  of  the 
kingdom?"  "But  ye  have  despised  the  poor." 
"If  ye  have  respect  to  persons,  ye  commit  sin" 
(James  2.  5,  6,  9). 

Wesley's  Rules 
John  Wesley,  baptized  with  apostolic  tender- 
ness and  patriarchal  wisdom,  like  his  Master 


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before  him,  "went  about  continually  doing 
good."  With  his  own  face  he  begged  from 
door  to  door  for  help  to  his  own  scant  purse  to 
minister  to  the  indigent  and  suffering.  One 
of  the  very  first  rules  he  laid  down  to  his 
stewards  was: 

"If  you  cannot  relieve,  do  not  grieve  the 
poor;  give  them  soft  words,  if  nothing  else; 
abstain  from  either  sour  looks,  or  harsh  words. 
Let  them  be  glad  to  come,  even  though  they 
should  go  empty  away.  Put  yourself  in  the 
place  of  every  poor  man ;  and  deal  with  him  as 
you  would  God  should  deal  with  you."*  After 
one  of  his  own  rounds  of  visitation  he  wrote : 
"I  visited  as  many  as  I  could  of  the  sick.  How 
much  better  is  it,  when  it  can  be  done,  to 
carry  relief  to  the  poor  than  to  send  it!  and 
that  both  for  our  own  sake  and  theirs.  For 
theirs,  as  it  is  so  much  more  comfortable  to 
them,  and  as  we  may  then  assist  them  in 
spirituals  as  well  as  temporals;  and  for  our 

*  This  rule  was  No.  11  in  tlie  schedule  of  instructions 
given  to  the  stewards  at  Moorslicld  in  1747, 


Philanthropy  and  Reform         147 

own,  as  it  is  far  more  apt  to  soften  our  heart, 
and  to  make  us  naturally  care  for  each  other." 
Writing  to  one  of  his  members  in  1776,  he 
gave  this  loving  counsel :  "I  have  found  some 
of  the  uneducated  poor  who  have  exquisite 
taste  and  sentiment;  and  many,  very  many,  of 
the  rich  who  have  scarcely  any  at  all.  But  I 
do  not  speak  of  this :  I  want  you  to  converse 
more,  abundantly  more,  with  the  poorest  of 
the  people,  who,  if  they  have  not  taste,  have 
souls,  which  you  may  forward  in  their  way  to 
heaven.  And  they  have  (many  of  them)  faith, 
and  the  love  of  God,  in  a  larger  measure  than 
any  persons  I  know.  Creep  in  among  these,  in 
spite  of  dirt  and  a  hundred  disgusting  circum- 
stances; and  thus  put  off  the  gentlewoman. 
Do  not  confine  your  conversation  to  genteel 
and  elegant  people.  I  should  like  this  as  well 
as  you  do;  but  I  cannot  discover  a  precedent 
for  it  in  the  life  of  our  Lord  or  any  of  his 
apostles.  My  dear  friend,  let  you  and  I  walk 
as  he  walked." 

It    was    just    such    Christ-like    habits    and 


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common-sense  rules  as  the  above  that  gave  to 
early  Methodism  its  power  of  expansion.  Its 
very  spirit  was  a  protest  against  every  form 
of  luxury  and  extravagance.  The  General 
Rules,  which  were  read  publicly  every  few 
weeks,  embodying  as  they  did  those  moral, 
charitable,  and  practical  elements  of  Bible  re- 
ligion, became  the  crystallization  of  Gospel 
grace  and  tenderness.  The  powerful  sermons 
of  Wesley,  backed  up  as  they  were  by  personal 
practice,  served  as  an  almost  inspired  medium 
for  the  popularization  of  doctrines  and  prin- 
ciples which  were  more  like  the  teachings  of 
Moses  and  David  and  Christ  and  Paul  and 
James  than  anything  that  had  been  heard  on 
earth  for  fifteen  hundred  years.  Not  that  they 
contained  a  different  Gospel  from  that  of 
other  evangelical  Churches,  but  that  they  had 
a  way  of  presenting  it  that  suited  the  poor 
and  met  the  mournful  necessities  of  their 
condition. 


Philanthropy  and  Reform        149 

The  Church  of  the  Poor 
It  was  a  fact  in  the  life  of  our  Lord  that 
when  he  rose  to  speak  the  poor,  the  needy,  the 
outcast,  the  lonely,  the  mourners,  and  the 
masses  were  drawn  toward  him  as  by  un- 
earthly power.  They  were  conscious  that  One 
was  among  them  who  was  touched  with  a  feel- 
ing of  their  own  infirmities,  and  most  gladly 
they  pressed  near  to  his  side  and  heard  the 
Gospel  from  his  lips.  And  may  we  not  re- 
cord, in  no  spirit  of  boasting,  that  a  character- 
istic of  Methodist  ministration  has  been  an 
uprising  and  an  ingathering  of  the  poor,  just 
as  if  a  special  evangel  had  been  instituted  in 
their  behalf  ?  Surely  there  has  been  something 
in  the  popular  yearning  for  this  practical  Gos- 
pel which  seemed  to  testify,  "Here  is  a  real 
message  from  God  to  me;  here  are  a  people 
who  seem  to  satisfy  my  wants  and  feelings, 
and  who  come  with  a  message  that  meets  the 
sad  necessities  of  my  being  and  life." 

It  will  be  a  sorry  day  for  Methodism  if  she 


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loses  this  lovely  spirit  of  compassionate  min- 
istration for  the  lowly.  The  rich  have  souls 
to  save,  and  we  must  not  forget  that  fidelity 
to  our  calling  demands  plain  preaching  for 
those  who  pamper  their  bodies  and  deny  their 
souls,  but  we  must  keep  in  mind  the  truth  that 
those  who  are  bound  by  lighter  ties  to  the 
world  are  the  easiest  won  for  God.  Riches  in- 
dispose the  heart  toward  God.  Poverty  en- 
genders a  frame  of  mind  conducive  to  piety. 
And  piety  in  turn  establishes  rules  of  life 
conducive  to  prosperity  and  happy  living. 
Save  the  poor,  therefore,  and  you  help  to  lift 
up  mankind.  Save  the  poor,  and  you  exem- 
plify pure  religion.  Save  the  poor,  and  you 
accomplish  the  mission  of  Methodism  and  help 
to  usher  in  the  millennial  glory  of  the  Gospel. 

"Speak  gently,  kindly  to  the  poor; 

Let  no  harsh  term  be  heard ; 
They  have  enough  they  must  endure, 

Without  an  unkind  word." 

Temperance 
As  with  the  poor,  so  with  all  other  unfortu- 
nate   classes.      Deal    with    them    mercifully. 


Philanthropy  and  Reform         151 

Rescue  them  from  the  slavery  of  debasing  hab- 
its. Strive  to  correct  the  tendencies  that  put 
them  in  chains.  Methodism  has  always  done 
this.  It  is  related  that  a  nobleman  on  one 
occasion  sought  to  obtain  liquor  in  a  town  in 
Cornwall,  England,  and  became  enraged  be- 
cause he  could  not  get  it.  Asking  an  old 
man  who  was  passing  why  there  were  no  grog- 
shops in  the  place,  he  was  told,  "About  a  hun- 
dred years  ago  a  man  by  the  name  of  John 
Wesley  came  into  these  parts,"  and  the  old 
man  passed  on. 

What  a  beautiful  reply!  How  complimen- 
tary to  the  founder  of  our  Church,  and  to  his 
sons  and  daughters  too !  Wherever  Methodists 
have  their  way  no  liquor  is  sold,  and  no  drunk- 
ards are  to  be  found. 

Mr.  Wesley,  both  by  precept  and  example, 
enjoined  upon  his  followers  habits  of  strict 
sobriety,  and  total  abstention  from  traffic  in 
intoxicants.  The  American  Methodists,  too, 
early  began  to  speak  out  plainly  upon  this 
subject,  and  they  keep  speaking  plainly  at  this 


152  Back  to  Oxford 

day.  As  early  as  1780  we  find  in  the  General 
Minutes  that  strong  action  was  taken: 

"(?.  Do  we  disapprove  of  the  practice  of  dis  • 
tilling  grain  into  liquor  ?  Shall  we  disown  our 
friends  who  will  not  renounce  the  practice? 

"A.  Yes." 

Again,  in  1783 : 

"Q.  Should  our  friends  be  permitted  to  make 
spirituous  liquors,  sell,  and  drink  them  in 
drams? 

"A.  By  no  means.  We  think  it  wrong  in  its 
nature  and  consequences;  and  desire  all  the 
preachers  to  teach  the  people  by  precept  and 
example  to  put  away  this  evil." 

By  word  of  Discipline,  Methodists  now  "re- 
gard voluntary  total  abstinence  from  all  in- 
toxicants as  the  true  ground  of  personal  tem- 
perance, and  complete  legal  prohibition  of  the 
traffic  in  alcoholic  drinks  as  the  duty  of  civil 
government."  The  phrase,  "The  liquor  traf- 
fic cannot  be  legalized  without  sin,"  coined  in 
1888,  has  become  a  national  watchword. 


MISSIONARY  ZEAL 

"The  kingdom  of  God  ...  is  like  a  grain  of 
mustard  seed,  which  a  man  took,  and  cast  in- 
to his  garden ;  and  it  grew,  and  waxed  a  great 
tree;  and  the  fowls  of  the  air  lodged  in  the 
branches  of  it"  (L\ike  13.  18,  19). 

History  testifies  that  the  entrance  for  Chris- 
tianity in  all  the  kingdoms  and  continents 
has  been  made  by  the  foreign  missionary.  He 
is  the  man  that  takes  the  "seed"  and  casts  it 
into  his  "garden."  The  garden  may  be  at  his 
own  door,  or  far  away;  no  matter,  it  is  his  if 
he  tills  it,  and  God  takes  care  of  the  seed 
which  he  plants. 

America  is  a  Christian  country  by  reason  of 
the  foreign  missionary's  work.  Rev.  Robert 
Hunt,  of  England,  was  the  first  to  administer 
the  holy  communion  to  the  Jamestown  colony. 


154  Back  to  Oxford 

This  was  in  1607.  A  church  was  also  built, 
and  the  "seed"  was  thus  planted  for  the  con- 
version of  the  "infidel  savages."  By  the  time 
the  Pilgrims  landed  at  Plymouth  Kock,  in 
1620,  "there  were  already  in  Virginia  eleven 
parishes  and  five  clergymen."  The  seed  had 
"waxed  a  great  tree." 

Who  introduced  Christianity  into  England? 
It  was  a  foreign  missionary  from  Rome.  His 
name  was  Augustine,  afterward  Archbishop 
of  Canterbury,  A.  D.  597.  The  seed  he  planted 
has  waxed  not  one  mighty  tree  only,  but  a 
whole  forest  of  them,  dropping  their  fruits 
through  other  missionaries  into  all  the  lands 
of  earth. 

Who  introduced  Christianity  into  India? 
Dr.  William  Carey,  from  England,  who  en- 
tered India  in  1793.  Dr.  Adoniram  Judson, 
from  the  United  States,  who  landed  in  Burma 
in  1814.  The  Gospel  seeds  they  planted  germ- 
inated and  grew,  and  are  producing  in  our 
own  day  the  mightiest  moral  and  social  revo- 
lution ever  known  in  the  pagan  world.     The 


Missionary  Zeal  155 

great  deep  in  India,  Japan,  and  even  in  China 
is  breaking  up. 

Methodism  is  a  youthful  development  of 
good  old  Christianity,  and  the  beauty  of  it 
is  that  the  missionary  spirit  has  characterized 
every  step  of  its  progress.  Itself  a  missionary 
movement,  it  has  not  failed,  in  whatever 
country  planted,  to  extend  its  stakes  and  en- 
large the  place  of  its  tent.  "The  world  is  my 
parish,"  was  its  founder's  motto  and  the  actu- 
ating spirit  of  his  life.  From  city  to  city, 
from  nation  to  nation,  across  oceans  and  seas 
he  flew  on  tireless  wing  to  proclaim  a  full  and 
free  salvation.  His  sons  and  daughters  in  the 
Gospel  inherited  his  zeal,  and  have  handed  it 
down  through  the  generations  to  us.  Wher- 
ever you  find  a  Methodist  church  you  find  a 
collection  plate  that  wears  out  but  never  rusts. 
The  claims  of  the  poor,  the  instruction  of  the 
ignorant,  the  awakening  of  the  careless,  the 
evangelization  of  the  masses  both  at  home  and 
abroad  and  the  erection  of  chapels  and 
churches  in  poor  settlements  on  the  frontiers 


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are  some  phases  of  a  common  missionary 
cause  that  lies  near  the  Methodist  heart.  Dif- 
fer as  they  may  in  questions  of  denomina- 
tional expediency,  all  branches  of  Methodism 
are  enthusiastically  persuaded  that  the  mission 
of  the  Church  is  to  convert  the  world  and 
bring  it  home  to  God,  and  that  a  goodly  share 
of  this  tremendous  responsibility  rests  with 
those  who  believe  and  teach  the  doctrines  of 
free  grace. 

The  inception  of  foreign  missions  as  a  part 
of  the  work  of  Methodism  is  found  in  the  very 
terse  words  of  certain  questions  proposed  in 
the  Wesleyan  Conference  of  1769,  and  the 
answers  given: 

"What  is  reserved  for  contingent  expen- 
ses?" 

"Nothing." 

"We  have  a  pressing  call  from  our  brethren 
at  New  York  (who  have  built  a  preaching 
house),  to  come  over  and  help  them.  Who  is 
willing  to  go?" 

"Richard  Boardman  and  Joseph  Pilmoor." 


Missionary  Zeal  157 

"What  can  we  do  further  in  token  of  our 
brotherly  love?" 

"Let  us  now  make  a  collection  among 
ourselves." 

"What  is  the  whole  debt  remaining?" 

"Between  five  and  six  thousand  pounds." 

So  between  the  pressure  of  two  difficulties — 
an  empty  treasury  and  a  heavy  debt — these 
early  itinerants  take  up  the  collection  and 
start  their  first  mission. 

In  the  Minutes  of  1771  these  words  appear: 

"Our  brethren  in  America  call  loudly  for 
help.  Who  are  willing  to  go  over  and  help 
them?" 

Five  responded,  but  only  two — Francis  As- 
bury  and  Kichard  Wright — were  sent. 

Two  years  later  eight  names  appear,  and  in 
five  years  more  (1778)  a  membership  of 
nearly  seven  thousand  was  reported  from  the 
"mission." 

In  1784  Thomas  Coke,  Wesley's  associate  in 
London,  was  appointed  to  America,  and  in  the 
course  of  the  year  he  and  Asbury  were  or- 


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dained  superintendents,  and  from  that  time 
forward  the  American  mission  became  a  sepa- 
rate Church. 

But  Mr.  Wesley  wanted  a  mission  still,  and 
so,  while  providing  for  the  establishment  of 
the  Methodist  Episcopal  Church,  he  began 
casting  about  for  another  mission  to  foster. 
He  says:  "I  desired  all  our  preachers  to  meet 
and  consider  thoroughly  the  proposal  of  send- 
ing missionaries  to  the  East  Indies.  After  the 
matter  had  been  fully  considered  we  were 
unanimous  in  our  judgment  that  we  have  no 
call  thither  yet,  no  invitation,  no  providential 
opening  of  any  kind."  Like  the  apostles,  he 
was  waiting  for  the  cry,  "Come  over  and  help 
us,"  and  he  was  also  intently  listening  lest 
that  cry  might  be  sounding  from  some  foreign 
shore  with  no  one  to  send  back  a  pitying 
response. 

As  with  Wesley,  so  with  his  colleagues. 
They  were  all  imbued  with  the  same  broad 
spirit  of  love  for  their  fellow-men,  no  matter 
where  on  earth  those  men  might  be  found. 


Missionary  Zeal  159 

The  eye  of  Dr.  Coke,  himself  the  most  illus- 
trious example  of  devotion  to  the  interests  of 
the  heathen,  fell  upon  Ceylon,  and  away  he 
flew  with  a  little  band  at  his  own  expense  to 
plant  the  Gospel  among  the  Ceylonese.  He 
sleeps  within  the  bosom  of  the  Indian  Ocean, 
the  first  great  gift  of  Methodism  for  the  re- 
demption of  India.  His  missionaries  who 
survived  him  erected  the  standard  of  the  cross 
on  that  fragrant  island,  then  crossed  over  to 
India  and  China,  South  Africa,  Western  Af- 
rica, and  elsewhere  to  make  known  the  Gospel 
of  conversion  first,  and  form  and  doctrine 
afterward. 

Methodism  is  a  born  missionary.  For  forty 
years  every  Methodist  preacher  was  a  mission- 
ary. One  of  the  fundamental  regulations  was, 
"Let  every  Methodist  preacher  consider  him- 
self as  called  to  be,  in  point  of  enterprise,  zeal, 
and  diligence,  a  home  missionary."  And  some- 
times that  word  "home"  embraced  everything 
within  the  range  of  travel.  Dr.  Coke  went 
everywhere.    He  visited  Ireland  annually.   He 


160  Back  to  Oxford 

traversed  England,  Scotland,  Wales,  and 
crossed  the  Atlantic  eighteen  times.  To  the 
end  of  his  seventy  years  of  life  he  had  charge 
of  Wesleyan  missions  throughout  the  world. 
He  founded  the  negro  missions  of  the  West 
Indies,  spent  his  own  fortune  in  planting  mis- 
sions, and  begged  for  missions  from  door  to 
door.  While  he  lived  it  was  not  deemed  neces- 
sary to  organize  a  missionary  society,  for  he 
embodied  that  interest  in  his  own  person.  He 
was  called  "the  foreign  minister  of  Metho- 
dism." His  zeal  for  missions  was  simply  the 
essence  of  Methodism. 

The  expressive  hymns  of  Charles  Wesley 
are  surcharged  with  the  missionary  spirit. 
The  sigh  of  his  very  being  was. 


"  O  for  a  trumpet  voice, 
On  all  the  world  to  call! " 


As  far  as  his  voice  could  be  heard  he  was 
ever  crying, 


" Look  unto  him,  ye  nations;  own 
Your  God,  ye  fallen  race." 


Missionary  Zeal  161 

And  no  doubt  these  hymns  have  gone  far  to 
foster  in  Methodism  the  heartfelt  pity  for 


'  The  heathen  lands  that  lie  beneath 
The  shades  of  everlasting  death." 


Probably  there  never  has  been  since  the  days 
of  the  great  missionary  to  the  Gentiles  an- 
other band  of  men  so  completely  devoted  to 
the  fulfilling  of  the  command,  "Go  ye  into  all 
the  world,  and  preach  the  Gospel  to  every 
creature." 

"It  was  a  glad,  day  for  the  world  when 
American  Methodism  took  its  place  in  the  sys- 
tem of  universal  evangelization  as  an  inde- 
pendent Church.  It  was  in  its  organization 
essentially  a  missionary  scheme.  Francis  As- 
bury  and  his  fourscore  associate  preachers 
were  all  missionaries,  and  all  eager  for  the 
upbuilding  of  a  Church  through  whose  agency 
the  work  of  Jesus  should  keep  pace  with  the 
growth  of  the  young  republic.  The  last 
British  sentry  in  the  War  of  the  Revolution 
Jiad  left  his  post  and  gone  home.     The  stars 


162  Back  to  Oxford 

and  stripes  of  American  independence  floated 
where  had  waved  the  imperial  standard  of 
England.  National  America  had  taken  the 
place  of  colonial  America.  Washington  was 
the  builder  of  the  new  republic.  Asbury  con- 
temporaneously, under  the  blessing  of  God, 
laid  broad  and  deep  the  foundations  of  the 
Methodist  Episcopal  Church  in  the  United 
States.  Every  man  of  them,  from  Bishop  As- 
bury down,  was  an  organized  missionary  so- 
ciety in  himself  and  filled  with  the  spirit  of 
an  intense  evangelism.  Under  men  of  God 
thus  equipped,  armed  with  weapons  not 
shaped  by  mortal  skill,  strong-souled,  earnest 
men,  knights  of  the  true  order  of  Jesus, 
leagued  in  solemn  covenant,  American  Metho- 
dism grew  mightily  and  prevailed."* 

And  the  missionary  spirit  of  these  pioneers 
flamed  on  in  energy,  taking  form  in  the  or- 
ganization of  the  Missionary  Society  in  1819, 
and  in  other  missionary  organizations  since 
that  day,  providing  for  a  world-wide,  system- 
*  General  Clinton  B.  FisK. 


Missionary  Zeal  163 

atic,  persistent,  enthusiastic,  and  unyield- 
ing proclamation  of  the  Gospel  among  all 
the  nations  of  the  earth. 

Nowhere  has  the  sublime  injunction  of  our 
departing  Lord,  "Go  ye,  preach  the  Gospel," 
found  a  more  hearty  or  ready  response  than 
among  the  American  Methodists.  And  why 
should  it  not  be  so?  What  else  have  Chris- 
tians to  do  upon  this  earth  but  to  evangelize 
its  people?  With  all  that  has  yet  been  done, 
probably  eight  hundred  millions,  represented 
by  the  "every  creature,"  have  not  heard  the 
Gospel.  Paul  is  dead.  Wesley  is  dead.  Coke 
is  dead.  Thousands  of  missionaries  have 
fallen,  but  the  world  is  not  redeemed.  Who 
shall  stay  his  hand,  or  shut  his  purse,  or  steel 
his  heart,  or  lapse  into  indifference  while  the 
vast  masses  of  mankind  are  "without  God 
and  without  hope"? 

The  truth  is  that  aggressive  missionary 
work  is  both  the  token  and  promoter  of  spirit- 
ual life  in  the  Church.  The  lack  of  this  spirit 
is  always  the  sign  of  weakness  and  decay,  and 


164  Back  to  Oxford 

infidelity  is  never  more  rife  or  powerful  than 
when  professing  Christians  have  reached  that 
condition  of  apathy  in  which  they  manifest 
no  concern  for  lost  souls.  As  Christ  loved  the 
world,  and  gave  his  life  for  it,  so  his  loyal 
followers  love  the  world  and  give  what  they 
have  for  its  redemption.  Love  for  Christ  and 
love  for  souls  are  the  moving  forces  of  Chris- 
tian achievement.  No  higher  motive  can  stir 
human  hearts.  When  these  die  out,  farewell 
to  the  power  of  Christianity  and  the  hope  of 
the  world.  While  these  live  on,  missionaries 
will  continue  to  go  out,  and  prayer  will  con- 
tinue to  follow  them,  that  the  seed  they  sow 
may  "grow  up  and  shoot  out  great  branches, 
so  that  the  fowls  of  the  air  may  lodge  under 
the  shadow  of  it." 


UTILIZATION  OF  LAY  TALENT 

If  in  her  external  life  Methodism  has  one 
essential  which  is  providential  and  important 
above  another,  it  is  that  of  effectively  utilizing 
the  talents  of  laymen. 

John  Wesley  was  at  first  averse  to  lay 
preaching,  and  his  brother  Charles  denounced 
it  as  "a  pestilent  error,"  nevertheless  they  both 
lived  to  recognize  its  great  usefulness  and 
popularity. 

Thomas  Maxfield  was  the  father  of  lay 
preaching.  He  was  a  fervent  Christian  and  a 
mighty  expounder  of  the  Scriptures.  Many 
were  saved  under  his  preaching,  yet  Wesley 
considered  it  "irregular"  and  would  probably 
have  proceeded  against  it  but  for  his  mother, 
who  said,  "John,  take  care  what  you  do;  that 
young  man  is  as  surely  called  of  God  to 
preach  as  you  are."  Wesley  then  went  to  hear 
Maxfield,  and  agreed  with  his  mother  as  to 


166  Back  to  Oxford 

Maxfield's  call.  From  that  time  on  lay  preach- 
ing had  free  course.  Indeed,  Methodism  could 
hardly  have  flourished  without  it.  Its  prin- 
cipal promoters,  save  a  very  few  clergymen, 
were  laymen.  Even  some  of  the  clergymen 
who  gave  it  support  did  not  relinquish  their 
Church  affiliations  and  perquisites  to  do  so. 
There  was  William  Grimshaw,  curate  of 
Ilaworth,  in  Yorkshire,  who  though  in  close 
union  with  the  Methodists,  an  ardent  assistant 
of  its  founder,  and  the  mainstay  of  the  con- 
nection in  that  part  of  the  country,  did  not 
sever  his  relation  with  the  established  Church, 
lie  was  a  natural  orator,  carrying  fire  wher- 
ever he  went,  yet  he  lived  and  died  an  Episco- 
palian. The  same  is  true  of  Fletcher,  the 
sweet,  devoted,  seraphic  vicar  of  Madeley.  lie 
belonged  more  to  the  Methodists  than  to  the 
Establishment,  yet  he  did  not  relinquish  his 
hold  upon  the  latter.  Indeed,  Mr.  Wesley  him- 
self in  his  last  days  found  consolation  in  the 
fact  that  he  had  "lived  and  died  in  the  Church 
of  England."    It  is  due  to  Dr.  Coke  to  say  that 


Utilization  of  Lay  Talent         167 

though  capable  of  making  his  way  to  distinc- 
tion in  the  church,  he  chose  rather  to  become 
a  plain  Methodist  preacher,  to  labor  and  suf- 
fer reproach  and  affliction  with  the  despised 
and  persecuted  Methodists,  than  to  enjoy 
ease  and  emoluments  among  those  who  mani- 
fested so  little  piety,  and  exhibited  so  little 
zeal  in  spreading  righteousness  and  truth 
abroad. 

The  first  layman,  after  Thomas  Maxfield, 
who  desired  to  serve  Mr.  Wesley  as  "a  son  in 
the  Gospel"  was  Thomas  Richards,  and  the 
third  Thomas  Westall,  both  of  whom,  with 
many  more,  became  effective  in  converting 
sinners,  organizing  classes,  and  ministering 
to  the  needs  of  the  people.  In  the  selection 
of  these  lay  preachers  zeal  was  the  principal 
qualification  that  Mr.  Wesley  required.  The 
speaker  was  expected  to  produce  results,  the 
judgment  was  to  be  convinced  and  the  emo- 
tions stirred,  else  his  ardor  soon  cooled  and 
the  candidate  quietly  withdrew  from  the  field. 
In  some  instances  enthusiasm  was  united  with 


168  Back  to  Oxford 

great  strength  of  mind  and  character,  and 
Wesley  knew  how  to  seize  such  valuable  ele- 
ments and  mold  them  for  good  use  in  his 
Master's  service.  Wesley  licensed  his  own  lay 
preachers  without  recommendation  from  the 
societies,  but  after  his  death  the  candidates 
were  required  to  avail  themselves  of  formal 
recommendations. 

Local  preachers  have  always  constituted  a 
strong  arm  of  the  Methodist  service,  and  in 
the  early  days  became  more  numerous  than 
the  itinerants,  and  were  almost  as  conspicuous, 
in  a  few  instances  even  more  so. 

Three  of  the  founders  of  American  Metho- 
dism were  local  preachers,  and  their  names 
will  be  held  in  reverence  as  long  as  Chris- 
tianity endures.    The  first  of  these  is 

Philip  E^rBrRv, 
the  first   class  leader  and  local   preacher  on 
the  American  continent.     He  was  a  serious- 
minded  and  thoughtful  young  man  who  sailed 
with  a  pilgrim  band  from  Limerick  to  New 


Utilization  of  Lay  Talent         169 

York  in  the  spring  of  1760.  So  well  was  he 
known  by  his  Irish  countrymen,  and  so  greatly 
was  he  respected,  that  many  of  his  acquaint- 
ances drove  long  distances — sixteen  miles  in 
some  instances — to  bid  him  farewell  and  re- 
ceive his  parting  words  of  counsel  and  instruc- 
tion. After  he  had  embarked,  and  before  the 
vessel  had  unloosed  its  moorings,  he  was 
begged  to  break  to  them  once  more  the  bread 
of  life.  He  stood  on  the  side  of  the  vessel, 
offered  prayer,  and  breathed  upon  his  brethren 
the  benediction  of  peace.  As  the  vessel  moved 
away  he  stood  with  uplifted  hands  and  be- 
nignant countenance  until  his  face  and  form 
were  lost  to  sight  in  the  distance. 

Arriving  at  New  York,  he  became  identi- 
fied with  the  little  band  that  held  Methodist 
services  as  early  as  1Y66,  first  in  a  private 
room,  then  in  the  famed  "rigging  loft,"  Be- 
ing a  carpenter  by  trade,  he  did  much  in 
building  the  old  John  Street  Church,  making 
the  pulpit  with  his  own  hands,  and  carrying 
many  of  the  heavy  burdens  of  such  a  pio- 


170  Back  to  Oxford 

neer  effort  on  his  great,  consecrated  heart. 
In  1Y70  he  removed  to  Camden,  organized 
a  society,  preached  the  Gospel,  and  was 
appointed  justice  of  the  peace.  In  1775 
he  received  a  severe  injury  while  mowing 
in  his  meadow,  and  shortly  afterward  died, 
lamented  by  his  fellow-laborers  and  revered 
by  the  Church  until  now.  He  was  not  a 
great  preacher,  but  a  consistent  character  and 
a  useful  man.  In  1873  the  National  Lo- 
cal Preachers  Association  erected  a  marble 
monument,  suitably  inscribed,  to  perpetuate 
his  memory  as  "the  founder  of  American 
Methodism." 

Captain  Webb 

The  most  active  of  the  pioneer  preachers  of 
America  was  Captain  Thomas  Webb,  a  sol- 
dier in  the  British  army  who  scaled  the 
Heights  of  Abraham  with  General  Wolfe  at 
the  capture  of  Quebec,  and  lost  his  right  eye 
in  that  famous  conflict.  Having  returned  to 
England  in  1764,  he  was  converted  under  Wes- 


Utilization  of  Lay  Talent        171 

ley's  preaching  and  was  licensed  as  a  local 
preacher.  About  1766  he  was  sent  to  Albany, 
New  York,  to  take  charge  of  the  Barracks, 
under  General  Braddock,  and  paid  an  early 
visit  to  the  society  at  New  York,  surprising 
Mr.  Embury  and  his  friends,  but  soon  greatly 
cheering  them.  He  wore  the  complete  British 
uniform  even  when  preaching,  laying  his 
sword  on  the  table  before  him,  making  the 
most  impassioned  appeals  and  arousing  the 
utmost  enthusiasm.  Mr.  Wesley  described 
him  in  a  single  sentence  as  "a  man  of  fire 
whose  word  the  power  of  God  always  accom- 
panied." He  made  the  largest  subscription, 
thirty  pounds,  for  the  erection  of  John  Street 
Church,  and  collected  a  great  deal  more  for 
it.  He  visited  Philadelphia,  organized  a  Meth- 
odist society,  and  actively  aided  Mr.  Pil- 
moor  in  the  purchase  of  the  old  St.  George's 
Church.  He  did  missionary  work  in  Long 
Island,  New  Jersey,  Delaware,  and  Maryland. 
In  1772  he  returned  to  England  and  urged 
Mr.  Wesley  to  send  additional  preachers.     In 


172  Back  to  Oxford 

the  following  year  he  returned  with  Thomas 
Kankin  and  Mr.  Yearby. 

Captain  Webb  was  not  a  profound  preacher, 
but  he  was  lively,  produced  conviction  in  the 
minds  of  sinners,  and  edified  believers  in  love. 
When  the  Revolutionary  War  broke  out  he 
went  back  to  England,  built  a  Methodist 
chapel  at  Bristol  at  his  own  expense,  and  died 
suddenly,  December  20,  1796,  aged  seventy- 
two.  He  has  been  styled  "the  first  apostle  of 
Methodism  in  America." 

Egbert  Strawbridge 
About  the  time  that  Mr.  Embury  was  plant- 
ing the  Methodist  tree  in  New  York,  and 
Captain  Webb,  to  use  his  own  language,  was 
"felling  the  trees  on  Long  Island,"  and  some 
other  places,  there  arrived  another  local 
preacher  from  Ireland,  Mr.  Robert  Straw- 
bridge,  who  settled  on  Sams  Creek,  in  Fred- 
erick County,  Maryland.  Being  a  pious  man 
and  full  of  zeal,  he  began  to  preach  in  his 
own  house,  and  elsewhere,  and  soon  a  society 


Utilization  of  Lay  Talent        173 

was  organized  and  a  chapel  built.  This  was 
the  first  Methodist  society  in  Maryland,  if 
not  the  first  in  America.  Strawbridge  was  a 
a  good  talker,  a  pointed  preacher,  and  made 
many  converts.  One  man  who  was  listening 
to  him  thought  him  personal,  and  went  home 
in  disgust.  He  came  again,  however,  and  hid 
behind  the  people  so  that  Strawbridge  could 
not  see  him,  but  his  character  was  delineated 
the  same  as  before.  He  tried  once  more, 
hiding  behind  the  door.  The  preacher  took 
for  his  text,  "And  a  man  shall  be  as  a  hiding 
place,"  etc.,  and  in  the  middle  of  his  sermon 
cried  out,  "Sinner,  come  from  your  scouting 
hole!"  The  poor  fellow  came  forward,  looked 
the  preacher  in  the  face,  and  said,  "You  are 
a  wizard,  and  the  devil  is  in  you;  I  will  hear 
you  no  more." 

Strawbridge  was  a  very  self-reliant  man,  or 
he  would  have  sent  to  England  for  help  in  his 
pioneer  labors,  as  the  class  at  John  Street, 
New  York,  had  done.  To  him  God  was  an 
ever-present  reality,  and  he  preached  the  Gos- 


174  Back  to  Oxford 

pel  of  omnipresent  efficacy,  traversing  the 
wilds  of  Virginia,  Maryland,  Delaware,  and 
Pennsylvania  to  make  it  known.  He  raised 
up  other  preachers,  too.  Richard  Owen,  the 
first  American  Methodist  preacher,  was  one 
of  his  converts.  Within  thirteen  years,  or  in 
1773,  when  the  first  statistics  of  the  societies 
were  gathered,  it  was  found  that  five  hundred 
of  the  total  eleven  hundred  and  sixty  Metho- 
dists in  the  country  were  in  Maryland,  and 
one  hundred  more  in  Virginia,  all  largely  the 
fruit  of  his  energetic  labors. 

Such  were  some  of  the  pioneer  local  preach- 
ers, but  to  pay  anything  like  a  proper  tribute 
to  local  preachers  as  a  class  would  require  the 
space  of  volumes.  They  usually  begin  as  ex- 
horters,  and  often  end  as  traveling  preachers. 
Unless  engaged  as  pastors,  they  are  not  un- 
der salary,  and  many  of  them,  being  poor 
men,  have  toiled  hard  at  manual  labor  through 
the  week  to  support  themselves  and  families, 
and  then  have  traveled  long  distances  on  Sun- 
day to  break  the  bread  of  life  to  the  perishing. 


Utilization  of  Lay  Talent         175 

EXHORTERS 

The  term  "exliorter"  first  appears  in  the 
Conference  Minutes  in  1746.  It  was  then 
provided  that  none  should  be  allowed  to  ex- 
hort in  the  societies  without  authority  from 
the  preachers,  and  that  this  license  must  be 
renewed  each  year.  It  is  probable  that  many 
exhorters  had  up  to  this  point  been  rendering 
service  without  license,  and  that  the  rule  now 
adopted  was  designed  to  limit  their  number 
and  regulate  their  work. 

In  July,  1747,  Mr.  Wesley  preached  at  St. 
Ives  and  at  Sithney,  and  met  all  the  stew- 
ards of  the  societies.  He  inquired  how  many 
exhorters  there  were,  and  found  not  fewer  than 
eighteen  in  the  county.  He  then  inquired 
after  their  gifts,  holiness,  and  the  fruit  of 
their  labors.  The  result  was  that  three  were 
found  to  have  "no  gifts  at  all,  either  natural 
or  supernatural;"  that  a  fourth  had  "neither 
gifts  nor  grace"  but  was  "a  dull,  empty,  self- 
conceited  man ;"  that  a  fifth  had  gifts  but  had 


176  Back  to  Oxford 

made  shipwreck  of  grace;  that  three  "had 
gifts  and  grace  and  had  been  much  blessed  in 
the  work;"  and  that  the  rest  might  be  helpful 
when  there  were  no  preachers  around.  He 
therefore  peremptorily  set  aside  the  first  five 
and  advised  the  people  not  to  hear  them.  The 
last  ten  he  advised  to  take  no  step  without 
consulting  persons  more  experienced  than 
themselves.  The  other  three  he  warmly  com- 
mended. This  shows  how  determined  Mr. 
Wesley  was  to  make  every  man  effective  in  his 
calling.  He  had  no  use  for  mere  figureheads. 
He  would  not  bestow  an  office  upon  anybody 
out  of  compliment.  He  demanded  that  all 
subordinate  workers  as  well  as  the  regular 
preachers  should  be  competent  and  worthy  or 
quit  the  field.  Here  is  a  rule  that  modern 
Methodists  would  do  well  to  follow.  It  is  an 
essential  in  our  day  as  well  as  in  his.  The 
curse  of  many  a  society  is  that  it  is  ruled 
by  ungodly  official  members.  Were  Mr.  Wes- 
ley alive  he  would  scatter  them  as  he  did 
the  pretentious  but  useless  exhorters  around 


Utilization  of  Lay  Talent         177 

St.  Ives.  Were  worldly  officials  eliminated 
from  all  our  Quarterly  Conferences  a  long 
step  would  be  taken  toward  restoring  Metho- 
dism to  its  primitive  simplicity  and  effective- 
ness. Plain,  pious,  energetic,  faithful  officials 
are  the  need  of  thousands  of  societies. 

In  England,  lay  preachers  are  not  eligible 
to  ordination,  but  in  America  they  are,  and 
they  constitute  a  strong  force  in  the  army  of 
capable  Christian  workers.  Exhorters,  hav- 
ing no  authority  to  preach,  are  not  eligible  to 
ordination,  but  they  are  very  useful  in  evan- 
gelistic work. 

It  can  no  longer  be  said  that  lay  preaching 
is  peculiar  to  Methodism.  Other  denomina- 
tions are  now  utilizing  this  arm  of  power.  Mr. 
Moody  was  a  lay  preacher,  and  there  are  thou- 
sands more — teachers,  exhorters,  leaders,  su- 
perintendents, and  evangelists — who  are  doing 
as  much  as  any  class  of  men  on  earth  to  serve 
well  their  generation,  and  to  minister  "as  of 
the  ability  which  God  giveth," 


PROFITING  BY  WOMAN'S  GIFTS 

Methodism  holds  that  all  Christians  should 
accomplish  something  worthy  of  their  high 
calling.  An  active  laity  is  as  essential  to  suc- 
cess as  a  competent  ministry.  The  world  can- 
not be  saved  by  a  few  preachers  laboring  alone. 
Every  gift  of  every  member  must  be  brought 
into  requisition.  This  was  the  plan  of  action 
in  the  apostolic  and  primitive  Churches.  St. 
Paul  says,  ''As  the  Lord  hath  called  every  one, 
so  let  him  walk.  And  so  ordain  I  in  all 
churches"  (1  Cor.  Y.  17). 

During  the  Christian  era  religious  responsi- 
bilities have  devolved  upon  woman  as  well  as 
upon  man.  Jesus  emancipated  woman  from 
pagan  servitude,  and  gave  her  liberty  among 
the  sons  of  God.  St.  Paul  utilized  woman's 
gifts  in  Christian  work,  and  declared  that  in 
Christ  "there  can  be  no  male  and  female"  (R. 


Profiting  by  Woman's  Gifts      179 

v..  Gal.  3.  28).  The  early  Christians  gave  to 
woman  a  conspicuous  place  in  philanthropy 
and  every  kind  of  tender  ministration. 

Pagan  society  was  startled  by  the  freedom 
with  which  Christian  women  went  on  errands 
of  charity.  "What  heathen,"  asked  Tertullian, 
"will  suffer  his  wife  to  go  about  from  one 
street  to  another,  to  the  houses  of  strangers, 
to  the  meanest  hovels  indeed,  to  visit  the 
heathen  ?  What  heathen  will  allow  her  to  steal 
away  to  the  dungeon  to  kiss  the  chain  of  the 
martyr  ?" 

Women  became  the  confessors  of  the  faith 
under  the  most  brutal  and  savage  persecu- 
tions; their  martyrdoms  on  the  cross,  in  the 
bloody  arena,  or  under  frightful  tortures 
formed  the  most  touching  incidents  in  Chris- 
tian story.  The  sufferings  and  death  of  wom- 
an in  the  early  ages  of  the  faith  forever  hal- 
lowed the  sex  in  the  history  of  the  Church. 
Christianity  gave  to  woman  a  new  position, 
attached  to  marriage  a  sacred  value,  and  has 
been  teaching  man  through  the  centuries  that 


180  Back  to  Oxford 

the  rightful  position  of  the  weaker  sex  is  that 
of  social,  legal,  and  religious  equality. 

John  Wesley  knew  all  this,  and,  being  a 
statesman  as  well  as  a  student,  he  proceeded 
to  reenact,  in  the  movement  he  was  leading, 
the  principles  and  order  for  women  which  he 
found  in  the  New  Testament.  Recognizing 
the  truth  of  Shakespeare's  saying  that  "beauty 
lives  with  kindness,"  and  believing  that  the 
fairest  and  loveliest  of  created  things  was  de- 
signed for  God's  use  and  glory,  he  directed 
the  women  of  his  societies  to  engage  at  once 
in  ministering  to  the  sick,  comforting  the  dis- 
tressed, strengthening  the  weak,  quickening 
the  faint,  encouraging  the  weary,  and  exhort- 
ing all  believers  to  go  on  to  perfection. 

Lowell  says  that  "earth's  noblest  thing  is  a 
woman  perfected,"  but  Wesley  had  enacted 
the  very  regulations  which  gave  Lowell  a  prac- 
tical basis   for  his   remark.     Tennyson   says 

"  Howc'er  it  be,  it  seems  to  me 

'Tis  only  noble  to  be  jiood ; 

Kind  hearts  are  more  than  coronets, 

,A.nd  simple  faith  than  Norman  blood  | " 


Profiting  by  Woman's  Gifts      181 

but  Wesley  had  established  the  institutions 
in  which  this  truth  found  a  happy  illus- 
tration. 

"It  has  long  passed  for  a  maxim,"  said 
Wesley,  "that  women  are  only  to  be  seen,  not 
heard.  ...  Is  this  doing  honor  to  the  sex?  No, 
it  is  the  deepest  unkindness;  it  is  horrid  cru- 
elty; it  is  mere  Turkish  barbarity.  And  I 
know  not  how  any  woman  of  sense  and  spirit 
can  submit  to  it.  Let  all  you  that  have  it  in 
your  power  assert  the  right  which  the  God  of 
nature  has  given  you.  You,  as  well  as  men, 
are  rational  creatures;  you,  like  them,  were 
made  in  the  image  of  God;  you  are  equally 
candidates  for  immortality;  you,  too,  are 
called  of  God,  as  you  have  time,  to  do  good 
unto  all  men." 

And  as  he  talked,  so  he  acted.  He  gave 
woman  a  place  among  his  useful  agencies.  He 
called  her  to  do  service  not  only  as  a  mission- 
ary and  a  burden-bearer,  but  also  to  exercise 
her  gifts  as  the  called  of  God,  in  prayer,  testi- 
mony, and  exhortation.    He  knew  that  she  had 


182  Back  to  Oxford 

the  purity  of  character  that  would  warrant 
earnestness  of  speech. 

Oliver  Wendell  Holmes  once  ohserved, 
"There  are  at  least  two  saints  among  the 
women  to  one  among  the  men  the  world  over." 
This  agrees  with  Luther's  remark  that  "when 
women  receive  the  doctrine  of  the  Gospel,  they 
are  far  more  fervent  in  faith,  they  hold  to  it 
more  stiff  and  fast  than  men  do."  And  this 
makes  one  think  of  Dean  Swift's  rendering  of 
the  psalm,  "Oh  that  men  would  praise  the  Lord 
for  his  goodness" — the  women  always  do  so. 

Wesley  even  went  so  far  as  to  tolerate,  if 
he  did  not  openly  encourage,  woman's  preach- 
ing. In  1761,  when  he  had  already  shocked 
the  prejudices  of  his  clerical  brethren  by  ap- 
pointing unordaincd  men  to  preach,  he  found 
himself  called  to  decide  whether  women  should 
not  be  accorded  the  same  privilege.  His  ac- 
tion, of  course,  was  guarded.  Sarah  Crosby 
had  been  leading  class  and  talking  much  in 
public,  but  she  became  troubled  in  mind 
whether  she  should  likewise  exhort  and  preach. 


Profiting  by  Woman's  Gifts       183 

One  day  she  stood  before  a  large  audience  at 
Derby,  gave  out  a  hymn,  prayed,  testified,  and 
then  tried  to  persuade  others  to  flee  from  sin. 
This  was  a  startling  step  to  take,  but  within 
a  few  days  she  repeated  it,  and  then  wrote  to 
Mr.  Wesley  for  advice.    He  said: 

"Hitherto,  I  think  you  have  not  gone  too 
far.  You  could  not  well  do  less.  I  apprehend 
all  you  can  do  more  is,  when  you  meet  again, 
to  tell  them  simply,  'You  lay  me  under  a  great 
difficulty.  The  Methodists  do  not  allow  of 
women  preachers;  neither  do  I  take  upon  me 
any  such  character.  But  I  will  just  nakedly 
tell  you  what  is  in  my  heart.'  ...  I  do  not  see 
that  you  have  broken  any  law.  Go  on  calmly 
and  steadily." 

This  was  the  commencement,  but  not  the 
end,  of  woman's  preaching  among  the  Metho- 
dists. Sarah  Crosby  continued  to  preach  un- 
til her  death,  in  1804.  Other  women  also 
preached,  among  whom  were  Hannah  Harri- 
son, Miss  Bosanquet  (afterward  the  wife  of 
Fletcher),  Miss  Horral,   Miss  Newman,   and 


184  Back  to  Oxford 

Mary  Barrett.  The  thing  was  never  formally 
sanctioned  by  Wesley's  Conference,  but,  as 
Tyerman  says,  Wesley  himself  "connived  at 
it."  He  told  Miss  Bosanquet  when  she  sought 
his  advice  in  1771  that  the  strength  of  the 
case  rested  upon  the  question  whether  she  had 
*'an  extraordinary  call."  "The  whole  work  of 
God  termed  Methodism,"  said  he,  "is  an  ex- 
traordinary dispensation  of  Providence.  There- 
fore, I  do  not  wonder  if  several  things  occur 
therein  which  do  not  fall  under  ordinary  rules 
of  Discipline.  St.  Paul's  ordinary  rule  was, 
*I  permit  not  a  woman  to  speak  in  the  con- 
gregation.' Yet,  in  extraordinary  cases,  he 
made  a  few  exceptions;  at  Corinth  in 
particular." 

Again,  in  1791,  when  he  was  eighty-eight 
years  old,  a  case  came  up.  Miss  Cambridge, 
an  Irish  Methodist,  had  been  praying  and  ex- 
horting in  public  for  some  time,  and  a  few  of 
her  hearers  had  pronounced  her  addresses  "en- 
tirely irregular"  and  thought  they  "ought  not 
to  be  tolerated  in  the  Christian  Church."   She 


Profiting  by  Woman's  Gifts       185 

wrote  to  Mr.  Wesley  for  advice,  and  he,  broad- 
minded  man  that  he  was,  replied: 

"Give  them  all  honor,  and  obey  them  in  all 
things  as  far  as  conscience  permits.  But  it 
will  not  permit  you  to  be  silent  when  God 
commands  you  to  speak;  yet  I  would  have  you 
give  as  little  offense  as  possible;  and  there- 
fore I  would  advise  you  not  to  speak  at  any 
place  where  a  preacher  is  speaking  at  the  same 
time,  lest  you  should  draw  away  his  hearers. 
Also,  avoid  the  first  appearance  of  pride  or 
magnifying  yourself.  If  you  want  books,  or 
anything,  let  me  know;  I  have  your  happiness 
much  at  heart." 

The  above  was  Wesley's  last  utterance  on 
this  subject,  and  certainly  he  did  not  need  to 
say  any  more.  He  left  the  matter  of  woman's 
preaching  entirely  with  woman's  conscience, 
advising  only  that  she  bring  not  her  attractive 
gifts  in  direct  competition  with  those  of  man. 
He  told  her  plainly  that  he  had  her  "happiness 
much  at  heart,"  and  suggested  that  he  would 
provide  books  needful  for  preparation. 


186  Back  to  Oxford 

That  all  Methodists  have  taken  a  similar 
view  of  this  question  is  evident  from  what 
they  have  done.  Some  branches  of  Methodism 
have  gone  so  far  as  formally  to  license  and  or- 
dain women  preachers.  Others  have  suffered 
the  preaching  to  be  done  without  license,  hav- 
ing the  command  of  God  to  individuals  greatly 
in  respect,  and  the  happiness  of  those  who  feel 
themselves  called  "much  at  heart." 

In  all  other  departments  of  Christian  work, 
Methodists  of  every  form  of  polity  have  al- 
lowed full  privileges  to  woman.  How  could 
they  do  otherwise  with  such  examples  of  wom- 
an's usefulness  before  them  as  the  New  Testa- 
ment and  early  Methodism  gave?  And  to  the 
credit  of  Methodist  women  be  it  said  that 
wherever  they  have  enjoyed  their  liberty  they 
have  refrained  from  the  grotesque  and  ex- 
travagant, and  have  developed  the  type  of 
rational,  level-headed,  pure-spirited,  and  loyal- 
hearted  servants  who  have  sought  God's  honor 
only. 

Who  can  tell  what  the  women  of  to-day  may 


Profiting  by  Woman's  Gifts      187 

do  for  the  future  of  Methodism?  Who  can 
estimate  the  value  of  Barbara  Heck's  example 
and  influence  upon  the  cause  we  love?  To  her 
more,  perhaps,  than  to  any  other  person  is  due 
the  praise  for  first  stirring  up  the  slumbering 
consciences  of  the  band  of  immigrants  who 
had  found  a  humble  home  in  the  New  World. 
It  was  in  the  house  of  a  newly  arrived  rela- 
tive, in  1765,  that  Barbara  Heck's  spirit  was 
"roused  to  vigorous  remonstrance  when  she 
found  the  inmates  engaged  in  playing  a  game 
of  cards.  Throwing  the  cards  into  the  fire,  she  ' 
earnestly  expostulated  with  the  culprits,  and 
warned  them  most  solemnly  of  their  danger. 
Hastening  to  the  residence  of  Philip  Embury, 
who  was  her  cousin,  she  told  what  she  had 
done  and  added  with  dramatic  emphasis, 
'Philip,  you  must  preach  to  us,  or  we  shall 
all  go  to  hell,  and  God  will  require  our  blood 
at  your  hands !'  This  appeal  aroused  Embury, 
who  had  been  in  the  country  nearly  five  years, 
and  in  October,  1766,  he  preached  one  of  the 
first  Methodist  sermons  in  America  and  held 


188  Back  to  Oxford 

the  first  Methodist  class  meeting  at  its  close. 
The  congregation  and  the  class  were  alike 
indicative  of  the  day  of  small  and  feeble 
things.  Five  persons  composed  it,  namely, 
Barbara  and  Paul  Heck,  John  Lawrence, 
Mrs.  Embury,  and  Betty,  an  African  serv- 
ant— this  impressively  foreshadowing  the  abid- 
ing characteristic  of  Methodism  that  she  is  the 
Church  of  bond  and  free,  black  and  white,  the 
gifted  and  the  humble."* 

Barbara  Heck  well  deserves  the  name  of 
the  saint  of  Methodism.  In  advanced  age  she 
could  testify  that  from  the  period  of  her  con- 
version, at  the  age  of  eighteen,  she  had  never 
for  twenty-four  hours  lost  the  testimony  of 
her  acceptance  with  God.  She  was  found  dead 
in  her  chair  in  1804  with  her  well-worn  Ger- 
man Bible  upon  her  lap. 

The  first  American  Methodist  chapel  was 
also  largely  the  result  of  Barbara  Heck's  im- 
portunate pleadings.  The  lease  of  the  John 
Street  (New  York)  property  bears  date  March 
*  The  Western  Pioneers,  page  8. 


Profiting  by  Woman's  Gifts      189 

29,  1768.  Mrs.  Heck  insisted  that  God  him- 
self had  assured  her  that  he  would  help  in 
securing  it.  She  and  her  husband  were  among 
the  first  trustees,  and  they  contributed  about 
sixteen  dollars  toward  its  purchase.  Philip 
Embury  was  the  first  treasurer,  and  he  also 
preached  the  first  sermon,  his  text  being,  "Sow 
to  yourselves  in  righteousness,  reap  in  mercy; 
break  up  your  fallow  ground :  for  it  is  time  to 
seek  the  Lord,  till  he  come  and  rain  righteous- 
ness upon  you"  (Hos.  10.  12).  Among  other 
observations,  he  remarked  that  "the  best  con- 
secration of  a  pulpit  was  to  preach  a  good 
sermon  in  it."  And  he  might  have  added 
that  the  best  sermon  possible  in  such  a  pulpit 
is  the  proclamation  of  a  Gospel  which  allows 
all  Christians,  women  as  well  as  men,  to  make 
it  their  vocation  to  save  as  many  as  they  can. 
This  at  least  is  the  disposition  of  true  Meth- 
odism, and  it  is  the  secret  of  her  success.  She 
says  to  all  candidates  for  glory.  Come  in  and 
do  your  best.  Pray  if  you  know  how,  and  if 
you  don't  know  how,  please  learn.    Talk,  too. 


190  Back  to  Oxford 

Sing,  testify,  exhort,  shout  if  you  must,  or 
even  preach!  "Go  on  calmly  and  steadily," 
We  apply  no  gags.  We  stifle  none  into  abject 
silence.  Strange  to  say,  our  practice  is  more 
liberal  even  than  our  theory.  The  women  of 
Methodism  are  doing  grandly.  They  are  al- 
lowed their  own  way.  Every  worker  finds  a 
suitable  place,  and  every  important  place  finds 
a  suitable  worker.  This  is  the  philosophy  of 
power.  When  you  find  what  a  person  can  do, 
and  do  it  well,  see  that  an  opportunity  is  given 
for  the  performance. 

Ordinarily,  when  inspiration  moves  a 
Christian  to  some  special  duty  or  mission, 
the  ways  and  means  for  its  accomplishment 
are  provided.  Woman's  agency  in  estab- 
lishing missions  among  women  in  heathen 
lands  and  in  the  home  field  affords  a  fine 
illustration  of  God's  guiding  hand  in  her 
Christian  activity.  The  organization  of  the 
Wesleyan  Women's  Foreign  Missionary  So- 
ciety in  1861,  of  the  Woman's  Foreign  Mis- 
sionary  Society   of   the   Methodist   Episcopal 


Profiting  by  Woman's  Gifts       191 

Church  in  1869,  of  the  Woman's  Home  Mis- 
sionary Society  of  the  same  Church  in  1881, 
and  of  the  splendid  deaconess  movement  in 
1888,  all  serve  to  prove  that  God  directs  both 
women  and  men  in  their  special  lines  of  use- 
fulness, and  that  he  sets  the  seal  of  his  ap- 
proval upon  their  obedience  and  fidelity  in 
executing  his  inspirations. 

It  would  be  difficult  to  point  to  a  movement 
in  which  providential  guidance  is  so  manifest 
as  the  deaconess  cause.  The  modern  Chris- 
tian world  was  ripe  for  it.  Woman's  devoted 
heart  was  strangely  warmed  to  enter  it.  Suc- 
cess in  similar  activities  abroad,  especially  in 
zenana  work  and  medical  missions,  fore- 
tokened the  favor  which  has  attended  the 
movement  here.  Excellent  homes  and  promis- 
ing training  schools  have  been  founded  in 
many  cities,  and  doors  of  usefulness  have  been 
opened  to  the  candidates  as  fast  as  they  could 
be  trained. 

This  is  a  world  of  suffering,  much  of  which 
is  hidden  and  unknown.     Mental  strain  is  as 


192  Back  to  Oxford 

tense  as  physical  agony  is  keen.  ^  The  relief  of 
overtaxed  devotion  is  often  as  blessed  as  sooth- 
ing of  the  fevered  brow,  or  pouring  balm  on 
an  inflamed  wound.  Rev.  S.  O.  Royal  tells  us 
that  while  pastor  at  Urbana,  Ohio,  his  wife 
and  two  children  were  stricken  with  scarlet 
fever  in  a  malignant  form.  He  could  find  no 
nurse.  None  was  willing  to  risk  the  chances 
with  that  dread  disease.  In  his  distress  he 
wired  the  Cincinnati  deaconess  hospital  for 
aid.  Soon  a  telegram  came,  "Miss  Blank  will 
be  at  Urbana,  on  the  next  train."  She  came. 
On  entering  the  parsonage  she  said:  "Now, 
all  you  weary,  anxious  watchers  lie  down  and 
sleep.  I  will  take  entire  charge  of  the  sick 
and  of  all  the  interests  of  the  home."  So 
much  for  trained  nursing.  Mr.  Royal  well 
says:  "No  human  being  can  imagine  what  a 
burden  was  lifted  from  our  hearts,  and  what 
a  sense  of  security  came  into  our  minds 
through  the  presence  and  words  of  this  conse- 
crated woman;  and  although  our  little  babe 
was  taken  away  by  death,  yet  we  rejoiced  and 


Profiting  by  Woman's  Gifts      193 

praised  God  that  through  his  mercy  and  her 
skilled  nursing  the  other  dear  ones  were 
saved,"  The  physician  who  attended  the  sick 
ones  said,  "This  young  deaconess  is  the  most 
competent  nurse  I  have  ever  had  under  my 
supervision." 

That  testimony  will  he  duplicated  a  thou- 
sand times  within  the  next  few  years.  Ade- 
quate natural  gifts,  combined  with  purified 
Christian  graces,  all  centered,  consecrated,  and 
trained  under  the  auspices  of  these  deaconess 
schools,  will  surely  result  in  devotion  un- 
paralleled and  efficiency  unexcelled  in  the  an- 
nals of  woman's  loving  services  for  humanity 
and  God. 


NEW  DEVELOPMENTS 

Early  Methodism  devoted  its  energies 
chiefly  to  the  work  of  evangelization,  and 
to  the  responsibility  of  providing  facilities 
for  fellowship.  In  the  latter  department,  how- 
ever, was  included  the  idea  of  philanthropy. 
The  poor,  the  sick,  and  the  prisoners  were  the 
objects  of  deep  solicitude  both  of  preachers 
and  people.  In  due  time  missions  were 
founded,  and  Wesley's  splendid  maxim,  "The 
world  is  my  parish,"  came  to  include  a  world 
of  meaning. 

A  religion  that  is  big  enough  for  the  world 
is  truly  a  big  thing.  A  religion  that  is  strong 
enough  to  endure  the  test  of  time  is  truly  a 
strong  thing.  And  a  religion  that  is  elastic 
enough  to  adapt  itself  to  the  needs  of  differ- 
ent generations  and  the  demands  of  different 
nations  and  peoples  is  truly  an  elastic  thing. 
So  far,  Methodism  has  stood  these  tests,  and 


New  Developments  195 

has  gloried  in  them.  It  is  the  same  Metho- 
dism that  the  Wesleys  founded  and  fostered, 
and  yet  it  is  not  the  same.  It  retains  much 
of  its  early  fire  and  force,  and  all  of  its  firm- 
ness and  elasticity,  yet  it  has  adapted  itself  v 
to  the  changed  conditions,  and  has  taken  on 
the  esprit  de  corps  and  the  accouterments  of 
the  age  and  country  in  which  it  is  now  work- 
ing. In  other  words,  it  has  done  in  our  day 
exactly  what  it  did  in  Wesley's  day,  adapted 
itself  to  the  requirements  of  the  hour.  Indeed, 
this  is  its  distinguishing  trait.  It  is  not  a 
cast-iron  machine,  but  a  living  spirit.  It  is 
always  abreast  of  the  age,  as  its  founder  was, 
and  never  behind  the  age.  Had  Wesley  lived 
until  now,  he  would  probably  have  done  much 
that  his  followers  have  done,  and  he  would  be 
ready  to  do  whatever  the  times  require.  Meth- 
odism has  grown  and  developed.  Divine  force 
has  been  running  through  the  whole  course  of 
its  history.  It  still  retains  the  unique  posi- 
tion originally  laid  down  for  it,  "the  friend  of 
all  and  the  enemy  of  none."    It  is  an  aggres- 


196  Back  to  Oxford 

sive  Church,  a  missionary  Church,  a  compre- 
hensive Church,  in  a  word,  a  live  Church,  and 
it  proposes  to  demonstrate  its  life  to  all  the 
world. 

Methodism  is  always  a  religion  for  the 
present.  Anything  less  than  this  is  not  Meth- 
odism. The  Methodism  we  know  has  in  it  all 
the  moral  power  and  thought  stimulus  which 
characterized  Methodism  during  the  first  fifty 
or  sixty  years  of  its  organic  existence.  It 
moves  ahead  by  the  same  tokens  of  inherent 
strength,  and  develops  as  it  moves  new  agen- 
cies and  methods  of  usefulness  the  same  as  in 
its  primitive  stage.  The  Epworth  League  is 
just  as  providential  and  timely  a  development 
for  our  day  as  the  Sunday  school  was  for  its 
day.  The  woman's  missionary  societies,  home 
and  foreign,  and  the  brotherhood  movements, 
arc  as  certainly  of  God  as  was  the  utilization 
of  lay  talent  in  other  forms  by  Mr.  Wesley. 

Methodism  is  always  a  movement  in  the 
thought-life  of  man.  It  stirs  the  intellect  just 
?is  thoroughly  as  it  moves  the  heart.    It  orig- 


New  Developments  197 

inates  its  own  facilities  for  usefulness  as  it 
goes  along.  It  seems  to  be  carried  forward  by 
that  mysterious  law  of  the  conservation  of 
forces  which  sees  that  nothing  vital  is  lost 
and  that  all  which  is  retained  is  ready  at  the 
opportune  moment  to  blossom  into  being,  and 
mature  into  fruit,  for  the  edification  and 
strengthening  of  the  generation  it  serves. 

The  Methodism  of  to-day  is  as  good  as  the 
Methodism  of  any  other  day,  and  better  for 
the  present  time  than  any  past  phase  of  it 
could  be.  It  has  more  intelligent  piety,  more 
enlightened  zeal,  greater  consecration  of 
wealth,  a  broader  view  of  Christian  duty  to 
the  heathen  world,  a  livelier  sense  of  obliga- 
tion to  itinerant  heroism,  a  stronger  convic- 
tion of  the  need  of  organized  systems  of 
charity,  a  wiser  concern  and  more  systematic 
effort  for  the  conversion  and  proper  training  of 
childhood,  than  at  any  past  period  of  its  his- 
tory. It  is  exactly  the  force  and  life  we  need 
for  the  mission  God  expects  us  to  fulfill.  With 
an  intensified  zeal  and  a  quickened  energy  in 


198  Back  to  Oxford 

the  use  of  the  appliances  it  places  at  our  com- 
mand, we  can  push  it  ahead  and  accomplish 
as  much  with  it  in  capturing  this  world  for 
Christ  as  ever  the  fathers  did.  Away  with  the 
notion  that  a  revival  of  old-style  eccentricities 
would  make  us  more  efficient  than  we  can  be 
without  it.  This  is  not  a  true  Methodist 
notion. 

Methodism  is  progressive  in  all  its  work  and 
ways.  It  has  ever  been  its  method  to  do  pre- 
cisely the  thing  needed  in  its  own  time.  It 
follows  the  leadings  of  the  Spirit,  whether 
they  comport  with  the  ways  of  men  or  not.  It 
does  not  fear  innovations.  It  is  willing  to 
try  a  new  thing  when  the  old  no  longer  serves. 
It  cannot,  in  the  very  nature  of  the  case,  cling 
to  its  customs  when  they  become  effete.  It 
casts  them  off  and  adopts  newer  ones.  Some 
of  our  people  deplore  this  fact,  and  talk  about 
the  better  things  of  early  days.  They  dote 
much  upon  "old-fashioned  Methodism,"  and 
tell  us  that  we  need  it  now.  They  forget  the 
truth  that  what  is  now  "old"  was  in  the  day 


New  Developments  199 

of  its  power  and  glory  fresh  and  new.  It  was 
an  encroachment  upon  stereotyped  methods 
then  in  vogue,  and,  having  served  its  time  and 
place,  itself  gave  way  to  other  appliances.  The 
restoration  of  old  customs  would  not  give  us 
the  ancient  power.  We  need  the  power — the 
revival  of  old-time  zeal  for  the  conversion  of 
sinners  and  the  sanctification  of  believers,  but 
not  the  old-fashioned  peculiarities.  These 
alone  would  not  vitalize  us,  but  paralyze. 
They  would  cut  us  off  from  the  cooperation 
and  sympathies  of  all  other  Churches  in  their 
common  effort  to  save  mankind. 

Turn,  my  friend,  from  the  past,  and  begin 
to  live  in  the  present.  The  greatest  word  in 
the  Christian  vocabulary  is  now!  Trust  in 
God  now.  Work  with  your  brethren  now. 
Pray  and  act  now.  Seize  upon  the  levers  now 
extended  to  your  hand,  open  the  throttle, 
nerve  your  arm  for  duty,  keep  a  level  head 
and  a  pure  heart,  and  move  forward  upon  the 
track  of  progress.  When  some  agency  differ- 
ent from  any  we  now  have  is  required  for 


200  Back  to  Oxford 

higher  efficiency  in  our  work  God  will  send 
it.  He  has  stood  by  Methodism  faithfully  thus 
far.  He  has  kept  her  altars  clean,  her  doc- 
trines pure,  her  services  lively,  and  he  has 
used  her  agencies  marvelously  in  the  salvation 
of  sinners  and  the  purification  of  believers. 

The  manner  in  which  the  Epworth  League 
has,  within  half  a  generation,  sprung  into  the 
foremost  place  in  the  thought,  legislation,  and 
endeavor  of  the  Church  is  unmistakable  evi- 
dence that  the  divine  mind  suggested  it  to 
its  human  originators.  It  is  a  "wheel  within 
a  wheel,"  and  has  obtained  such  momentum 
in  its  onward  course  that  its  revolutions  will 
probably  never  cease. 

So  with  the  deaconess  establishment.  What 
a  flame  of  holy  fire  has  spread  through  the 
Church  from  the  little  spark  so  recently 
fanned  into  existence!  Already  it  has  ex- 
tended to  almost  every  nook  and  corner  of 
our  Zion.  Its  influence  and  results  are  so 
benign  that  few  can  withhold  their  sympathy 
from  it.     Just  think  what  the  official  duties 


New  Developments  201 

of  a  deaconess  are :  "To  minister  to  the  poor, 
care  for  the  sick,  provide  for  the  orphan,  com- 
fort the  sorrowing,  seek  the  wandering,  save 
the  sinning,  and,  relinquishing  all  other  pur- 
suits, to  devote  herself  to  these  and  other 
forms  of  Christian  labor."  Was  a  more 
Christlike  mission  ever  designated  in  terser 
or  more  expressive  and  winning  terms  ?  Would 
not  Wesley  himself  have  gloried  in  such  an 
agency  with  all  its  diversified  plans  for  hu- 
manitarian and  Christian  usefulness.  Most 
certainly  he  would.  And  if  disembodied  spir- 
its know  anything  about  the  activities  of 
spirits  still  enshrined  in  clay,  he  rejoices  now 
and  is  glad  that  such  an  organization  has  a 
place  in  Methodism. 

And  what  shall  be  said  of  all  the  assem- 
blies, associations,  and  unions  which  share  so 
prominently  the  thought  and  sympathy  of 
Methodism  to-day?  Are  they  not  born  of  the 
Spirit  that  moved  the  Nazarene  to  die  for  us 
all?  Do  they  not  bear  the  impress  of  the 
same  Mind  that  made  Wesley  the  benefactor 


202  Back  to  Oxford 

and  helper  of  his  kind  ?  Do  they  not  voice  the 
sentiment  of  redeemed  humanity  as  unmis- 
takably ^s  any  of  the  appeals  which  fell  from 
the  fire-touched  lips  of  our  fathers  in  the  Gos- 
pel? Verily,  yes.  They  are  the  institutions 
for  our  times.  They  meet  the  demand.  They 
have  the  promise  of  trimnph. 

The  great  problem  to  be  solved  by  living 
Methodism  is  how  to  redeem  the  cities.  These 
are  the  centers  of  throbbing  life  and  power. 
The  bad  as  well  as  the  good  finds  in  them  a 
congenial  home.  Their  possibilities  of  corrup- 
tion and  injury  cannot  be  measured.  The 
demand  upon  character,  prayer,  sacrifice,  and 
practical  effort  for  their  redemption  cannot 
be  estimated.  If  these  cities  are  ever  saved 
some  one  must  pour  out  his  life  for  them  as 
Jesus  poured  out  his  pity  over  Jerusalem. 
One,  did  I  say?  Yea,  many!  It  will  cost 
tears  and  treasure,  mental  contests,  heart  ago- 
nies, and  painful  crucifixions  to  save  our 
cities.  But  it  must  be  done.  Our  city  evan- 
gelization unions,  alliances,  and  mission  bands 


New  Developments  203 

must  be  encouraged  and  abundantly  sustained. 
God  is  turning  his  searchlight  into  the  cities 
to  find  the  elect  in  whom  he  may  put  his 
Spirit — persons  to  plead,  persons  to  pray,  per- 
sons to  give,  persons  to  throw  themselves  into 
the  battle  with  sin  and  death  until  Satan  is 
expelled  and  the  cities  are  redeemed. 

Among  other  modern  phases  of  Methodist 
philanthropy,  hospital  service  combined  with 
Florence  Nightingale  mission  work  attracts 
much  sympathy.  Up  to  the  year  1881  "the 
people  called  Methodists"  had  not  erected  a 
full-fledged  hospital  anywhere  on  earth.  They 
had  been  too  intent  on  saving  souls  to  give 
great  attention  to  the  healing  and  care  of 
bodies.  But  now  their  eyes  are  open  to  the 
truth  which  Wesley  discovered  by  personal 
philanthropies,  that  timely  aid  to  the  sick,  the 
wounded,  the  indigent,  and  the  unfortunate 
is  not  only  a  high  Christian  duty,  but  an  ad- 
vantageous policy  in  gaining  the  respect  of 
men  and  in  evangelism  as  an  ulterior  purpose. 
The  encouraging  philanthropic  enterprises  in 


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several  cities,  the  social  settlements,  immi- 
grant homes,  mission  institutes,  training 
schools,  orphanages,  asylums,  industrial 
schools,  refuges  for  outcasts,  homes  for  the 
aged,  mission  houses,  and  other  auxiliaries, 
all  added  to  the  numerous  official  benevolences 
and  general  undertakings  of  the  Church,  be- 
speak the  enlarged  sympathy  and  broadened 
conception  of  Methodism  in  respect  to  the 
claims  of  universal  brotherhood  upon  the  good- 
will, generosity,  and  cooperation  of  those 
whom  Christ  has  purified  and  set  free. 

The  current  developments  in  Methodist  life 
certainly  prove  that  vitality  of  conviction  has 
not  died  out.  Never  before  was  there  such  an 
uprising  for  intellectual  culture  and  moral 
training  in  all  departments  of  work.  Our 
people  are  seeking  to  be  at  their  best.  Our 
Conferences  are  awake  to  the  need  of  educated 
ministers.  Our  young  people  aspire  after 
knowledge.  Our  old  people  grow  young -again 
as  they  unite  with  the  "circles"  and  "clubs" 
(the  original  band  of  Methodists  was  nick- 


New  Developments  205 

named  "the  Holy  Club")  to  gain  better  prepa- 
ration of  mind  and  heart  for  the  discharge  of 
duties  which  confront  us  all. 

Perhaps  our  wisest  safeguard  in  the  present 
broadening  of  our  thought  is  a  deepening  of 
our  spiritual  life.  We  must  not  drift  away 
from  the  experience  of  the  fathers.  We  must 
not  let  go  the  witness  of  the  Spirit  nor  the 
striving  after  perfect  love.  Theories  are  good, 
but  verities  are  better.  New  methods  and 
adaptations  are  wise,  but  keep  them  refreshed 
by  the  vital  stream  which  ever  flows  from  the 
hills  of  God. 


DISCARDED   CUSTOMS 

In  the  initial  stages  of  every  new  move- 
ment some  transitory  things  appear,  just  as 
in  the  growth  of  a  tree  some  branches  or  leaves 
or  fruit  appear  which  ultimately  droop  and 
die.     Among  those  in  Methodism  was  the 


Band  Meeting, 
which  was  intended  to  produce  a  severe  dis- 
cipline, and  in  this  respect  probably  defeated 
itself. 

The  band  meeting  was  not  original  with 
Methodism.  Its  charter  was  entitled  "Orders 
of  a  Religious  Society,  met  together  in  obe- 
dience to  the  command  of  God  by  St.  James, 
chap.  5.  16 — 'Confess  your  faults  one  to  an- 
other, and  pray  one  for  another,  that  ye  may 
be  healed,' " 


Discarded  Customs  207 

The  bands  were  composed  of  from  five  to 
ten  persons,  all  of  one  sex,  and  of  similar  age 
and  condition  in  life.  The  members  were 
bound  to  observe  fasting,  secret  prayer,  the 
searching  of  the  Scriptures,  the  use  of  the 
Sacraments,  and  other  means  of  grace.  They 
were  to  deny  themselves  in  the  most  rigid 
manner,  and  to  walk  before  God  blameless  all 
the  days  of  their  lives.  So  far  so  good.  But 
the  questions  propounded  were  of  so  search- 
ing and  personal  a  character  as  to  render  them 
objectionable,  if  not  offensive,  to  sensitive 
minds.     Take  these : 

"Has  no  sin,  inward  or  outward,  dominion 
over  you? 

"Do  you  desire  to  be  told  of  your  faults, 
and  that  plain  and  home? 

"Do  you  desire  that  every  one  of  us  should 
tell  you,  from  time  to  time,  whatsoever  is  in 
his  heart  concerning  you? 

"Do  you  desire,  in  doing  this,  that  we 
should  come  close,  cut  to  the  quick,  and  search 
your  heart  to  the  bottom?" 


208  Back  to  Oxford 

The  foregoin£?  were  occasional  questions, 
but  the  following  were  asked  at  every  meeting : 

"1.  What  known  sins  have  you  committed 
since  our  last  meeting? 

"2.  What  temptations  have  you  met  with? 

"3.  How  were  you  delivered? 

"4.  What  have  you  thought,  said,  or  done 
of  which  you  doubt  whether  it  was  sin  or 
not?" 

All  the  directions  given  to  the  bands  were 
of  the  same  rigorous  pattern,  reaching  to  the 
most  minute  details  of  dress,  conversation, 
habits,  and  business  transactions.  The  ad- 
vantages which  flowed  from  so  close  and  sa- 
cred a  iinion  were  many  and  great,  and  no 
doubt  hundreds  of  souls  were  helped  amazingly 
in  their  walk  with  God,  but  the  cry  soon  arose 
that  the  bands  were  "mere  popery,"  "man's 
invention,"  and  their  decay  began. 

Field  Preaching 
Another    agency   employed   by   these   saga- 
cious evangelists,  and  perhaps  the  most  novel 


Discarded  Customs  209 

and  striking  of  all,  was  preaching  in  the  open 
fields.  It  arose  from  two  circumstances: 
1.  The  opposition  of  the  Church  of  England 
clergy,  who  refused  the  use  of  their  pulpits  to 
the  Methodists.  2.  The  inadequacy  of  any  of 
the  houses  of  worship  to  hold  the  crowds  that 
came  to  hear  these  earnest  preachers. 

Mr.  Whitefield  introduced  field  preaching  in 
England.  Wesley  did  not  like  it  at  first.  He 
considered  "the  saving  of  souls  almost  a  sin 
if  not  done  in  a  church."  Besides  this,  he  in- 
stinctively shrank  from  the  coarse  contacts 
which  the  practice  involved.  "What  a  mar- 
vel," he  said,  "the  devil  does  not  like  street 
preaching.  No  more  do  I.  I  like  a  soft 
cushion  and  a  handsome  pulpit."  But  he 
thrust  aside  his  own  tastes,  and  went  out  to 
endure  scorn  and  abuse  while  proclaiming  the 
Gospel  to  untold  thousands  wherever  they 
would  hear  him.  His  first  open-air  sermon 
was  preached  at  Bristol,  April  2,  1739,  and  his 
last  was  in  the  same  place  in  1790,  about  five 
months   before   his   death.      Thus   his   efforts 


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through  this  fruitful  scheme  covered  a  period 
of  more  than  fifty  years.  The  energy  of  God 
was  in  it  too.  One  writer  has  ventured  to 
say  that  "apart  from  open-air  preaching, 
Methodism  would  never  have  had  an  exist- 
ence." Whitefield  often  preached  to  audi- 
ences of  ten  thousand  people.  So  did  Charles 
Wesley.  They  literally  went  out  into  the 
highways  and  compelled  people  to  come  in. 
The  torch  of  truth  they  held  aloft  had  been 
kindled  on  the  altar  of  their  own  regenerated 
hearts,  and  it  proved  a  beacon  light  to  un- 
numbered thousands  who  otherwise  would 
never  have  been  led  into  the  way  of  life. 

Of  course  there  were  strenuous  objections 
to  this  conspicuous  innovation,  just  as  there 
were  to  everything  else  that  proved  successful 
in  gathering  in  the  outcasts,  but  these  objec- 
tions were  to  these  heralds  of  truth  only  as 
so  many  idle  tales  or  whiffs  of  empty  air. 
They  justified  themselves  in  this  practice  by 
pointing  out  the  necessity  for  it.  "1.  Be- 
cause our  calling  is  to  save  that  which  is  lost, 


Discarded  Customs  211 

Now,  we  cannot  expect  the  wanderers  from 
God  to  seek  us.  It  is  our  part  to  go  and  seek 
them.  2.  Because  we  are  more  peculiarly 
called,  by  going  out  into  the  highways  and 
hedges  (which  none  will  do  if  we  do  not)  to 
compel  them  to  come  in.  3.  Because  that 
reason  against  it  is  not  good,  'The  house  will 
hold  all  that  come.'  The  house  may  hold  all 
that  will  come  to  the  house,  but  not  all  that 
would  come  to  the  field.  4.  Because  we  have 
always  found  a  greater  blessing  in  field  preach- 
ing than  in  any  other  preaching  whatever." 
This  was  in  1747,  and  it  serves  to  show  how 
thoroughly  the  minds  of  these  men  were  im- 
bued with  the  grand  idea  that  the  chief  mis- 
sion of  Christian  men  is  by  any  or  all  means 
to  save  the  lost. 

Separate  Sittings 

Mr.  Wesley  wanted  his  congregations  seated 

to    advantage   for   hearing   the    Gospel.     He 

directed  that  the  preaching  houses  should  be 

built  in  "octagon  form,"  as  best  for  the  voice 


212  Back  to  Oxford 

and  more  commodious.  He  wanted  no  pews, 
and  "no  backs  to  the  seats."  He  did  want 
aisles  on  each  side,  and  the  seats  "parted  in 
the  middle  by  a  rail  running  all  along,  to 
divide  the  men  from  the  women."  The  pecu- 
liar tastes  and  habits  of  his  own  followers, 
and  the  disposition  and  character  of  the 
crowds  that  thronged  to  hear  him,  rendered 
this  regulation  fitting  and  necessary.  He  de- 
clared that  if  he  came  into  one  of  his  new 
churches  and  saw  the  men  and  women  sitting 
together  he  would  immediately  go  out.  The 
separation  of  the  sexes  in  worship  continued 
for  many  years,  but  the  adoption  of  pewed 
churches,  with  provision  for  family  sittings, 
brought  the  custom  to  an  end. 


"The  Amen  Corner" 

When   men   and  women   sat  apart   it  was 

very  natural  for  the  men  of  fervent  spirit  to 

cluster  together  near  the  pulpit  or  altar,  and 

owing  to  their  habit  of  responding  "Amen"  to 


Discarded  Customs  213 

every  forcible  sentiment  the  seats  they  habit- 
ually occupied  took  the  name  of  "the  Amen 
corner." 

The  custom  of  responding  with  an  "Amen" 
was  not  original  with  Methodism,  however. 
In  the  early  Christian  Church  all  the  wor- 
shipers uttered  "Amen"  at  the  close  of  prayer. 
St.  Jerome  says  this  "united  voice  of  the  peo- 
ple sounded  like  the  fall  of  water  or  the  noise 
of  thunder."  In  the  Church  of  England,  the 
people  are  directed  at  the  end  of  all  prayers 
to  answer,  "Amen!"  The  early  Methodists 
having  been  trained  in  the  Church  of  Eng- 
land, transferred  this  practice  into  extempore 
prayer,  and  into  preaching  and  testimony 
meetings  also. 

It  is  a  pity  that  the  custom  should  have 
passed  away.  In  earnest  worship  the  soul 
finds  relief  in  expressions  of  approval  and 
praise.  Any  possible  abuses  of  the  privilege 
are  more  than  offset  by  the  encouragement 
given  to  a  speaker  or  petitioner,  and  the  re- 
flex influence  upon  the  congregation. 


FEATURES   THAT   SHOULD 
LIVE 

No  good  custom  should  be  discarded  simply 
because  it  is  old,  nor  shunned  because  it  is 
new.  If  a  custom  has  warrant  in  Scripture,  or 
is  sanctioned  by  utility,  it  is  entitled  to  de- 
fense when  assailed,  and  to  new  adjustment 
when  found  waning  or  deficient. 

Methodism  has  some  peculiar  usages  which 
have  served  a  noble  purpose  and  which  have 
grafted  themselves  upon  its  system.  Future 
conditions  may  render  them  unnecessary,  in 
which  case  they  will  be  relegated  to  the  shades, 
Just  as  the  band  meeting  has  been.  At  pres- 
ent they  seem  to  be  almost  indispensable. 
Take,  for  instance. 

Probationary  Membership 
The  period  of  probation  fixed  by  Mr.  Wes- 
ley was  two  months,  but  in  the  parent  body 


Features  that  Should  Live        215 

of  American  Methodism  it  has  always  been 
six  months.  Efforts  have  been  made  to  abolish 
this  system,  but  in  a  revival  Church,  where 
whole  multitudes  are  admitted  at  one  time,  it 
seems  proper  and  wise  that  a  trial  period 
should  precede  full  membership. 

This  usage  points  two  ways — toward  the 
Church  and  toward  the  probationer.  It  gives 
the  Church  an  opportunity  to  study  the  can- 
didates while  extending  to  them  all  her  spir- 
itual rights  and  privileges,  and  it  gives  the 
candidates  an  opportunity  to  study  the  doc- 
trines, polity,  and  usages  of  the  Church  while 
giving  to  her  the  zeal  and  devotion  of  their 
first  love.  It  is  a  just,  safe,  and  practicable 
arrangement. 

Another  excellent  custom  is  that  of 


Free  Seats 
In  turning  Gospel  preachers  loose  upon  the 
world,  Methodism  sought  to  have  worshipers 
free  in  the  Church,  and  this  custom  has  always 


216  Back  to  Oxford 

been  popular.  The  first  subscription  paper  cir- 
culated in  America  asked  for  funds  to  erect 
a  house  "where  the  Gospel  of  Jesus  Christ 
might  be  preached  without  distinction  of  sect 
or  party."  Methodism  erects  chapels  where 
rich  and  poor  meet  together,  the  Lord  being 
the  Maker  of  them  all.  The  free-seat  system 
has  saved  thousands  to  the  Church,  and  should 
be  retained.  Plain  chapels  and  free  pews 
where  the  masses  may  feel  at  home  and  not  be 
crushed  by  heavy  financial  burdens  are  condi- 
tions of  religious  success.  In  the  cathedral  at 
Cologne  the  poorest  laborer  feels  at  home  be- 
cause its  benches  are  of  wood  and  its  floor  is 
bare.  Similar  conditions  should  ever  charac- 
terize Methodist  meetinghouses. 
Another  feature  is 

The  Collection  Plate 
Methodism    would    hardly    be    Methodism 
without  a  collection  plate.     At  the  organiza- 
tion of  our  Church,   in  1784,   the  following 
provision  was  incorporated  in  the  Discipline: 


Features  that  Should  Live        2 17 

"How  many  collections  are  to  be  made  in 
a  year? 

"Ans.  1.  A  quarterly  collection  to  support 
the  preachers,  and  when  that  is  deficient,  a 
public   quarterly   collection. 

"2.  A  yearly  collection  for  church  building. 

"3.  A  collection  at  love  feasts,  and  on  sac- 
ramental occasions,  for  the  poor  of  our  society. 

"4.  An  annual  collection  or  subscription  for 
the  college. 

"5.  An  annual  collection  for  Conference 
contingencies." 

If  the  above  collections  yielded  an  overplus 
it  was  to  be  divided  among  the  poor,  to  make 
deficiencies  in  pastors'  salaries,  and  to  plant 
missions  in  distant  parts  of  the  continent.  In 
our  days  the  number  of  annual  collections  has 
not  grown  beautifully  less. 


Choirs  and  Organs 
Early  Methodism  had  no  objections  to  choirs 
and    organs    to     lead    in    the     singing,    but 


218  Back  to  Oxford 

did  object  to  fiddlers,  and  to  merely  artistic 
music  of  any  sort.  The  Methodists  always 
wanted  their  instruments  of  music  to  bear  a 
"good  report  of  them  which  are  without."  On 
one  occasion  a  violinist  suggested  to  his  pas- 
tor the  propriety  of  changing  the  couplet, 

"  0  may  my  heart  In  tune  be  found, 
Like  David's  harp  of  solemn  sound," 

So  that  it  would  read, 

"  0  may  my  heart  be  tuned  within, 
Like  David's  sacred  violin." 

The  preacher  was  a  wit,  and  suggested  rather 

that  the  couplet  should  read, 

"O  may  my  heart  go  diddle,  diddle, 
Like  Uncle  David's  holy  fiddle." 


Congregational  Singing 
Let  us  sing  with  the  spirit  and  with  the  un- 
derstanding also.  Choirs  may  do  to  lead,  but 
let  all  the  people  sing.  Methodism  has  sung 
many  souls  into  the  kingdom  of  God.  She  has 
incorporated  into  her  hymns  so  much  of  Gos- 
pel truth  that  her  singing  is  a  chant  of  argu- 


Features  that  Should  Live       219 

ment.  Dr.  Talmage  once  said  that  either 
Methodist  throats  are  different  or  their  hearts 
are  different.  They  sang  their  way  all  over 
England,  and  the  howling  of  persecution 
could  not  silence  them.  They  sang  their  way 
across  the  Atlantic,  and  the  ocean  hurricane 
could  not  beat  down  the  song.  They  sang 
their  way  all  through  those  Western  wilds,  and 
the  moaning  of  the  wildwood  could  not  over- 
power their  melody.  Let  them  not  fall  from 
grace  and  surrender  to  choirs  this  essential 
feature  of  noble  worship. 


Freedom  as  to  Mode 

As  an  illustration  of  Methodist  freedom 
as  to  modes  of  worship,  take  the  following 
standing  rules: 

"Let  persons  who  have  scruples  concerning 
the  receiving  of  the  sacrament  of  the  Lord's 
Supper  kneeling  be  permitted  to  receive  it 
either  standing  or  sitting." 

"Let  every  adult  person,  and  the  parents  of 


220  Back  to  Oxford 

every  child  to  be  baptized,  have  the  choice 
of  either  sprinkling,  pouring,  or  immersion." 

The  foregoing  rules  represent  the  spirit  of 
Methodism.  Broad,  liberal,  accommodating, 
it  leaves  open  to  the  individual  conscience  all 
nonessentials  of  worship  and  custom. 

The  sacraments  are  to  be  used  by  Chris- 
tians, not  abused  by  ecclesiastical  edicts. 
These  sacraments  are  designed  for  universal 
application,  and  must  not  be  transformed  in- 
to cast-iron  regulations  which  limit  and  de- 
base them. 

Wesley  held  that  baptism  is  the  initiatory 
sacrament  which  enters  us  into  covenant  with 
God;  that  it  was  instituted  in  the  room  of 
circumcision  as  a  sign  and  seal  of  that  cove- 
nant; that  the  matter  of  this  sacrament  is 
water  because  its  natural  power  of  cleansing 
makes  it  a  fit  symbol ;  that  the  mode  of  apply- 
ing it  is  dipping,  sprinkling,  or  pouring  be- 
cause the  Scriptures  nowhere  stipulate,  either 
by  express  precept  or  example,  in  which  of 
these  ways  it  shall  be  done.     The  word  hap- 


Features  that  Should  Live        221 

tize,  as  used  in  the  New  Testament,  while  the 
most  expressive  word  that  could  have  been 
selected  to  represent  the  seal  of  the  new  cove- 
nant, contains  no  force  or  meaning  which 
necessitates  the  choice  of  immersion  as  its 
only  proper  mode.  The  most  reliable  scholar- 
ship teaches  that  the  word  represents  a  result 
rather  than  a  process,  a  cleansing  rather  than 
a  method  of  cleansing.  Thus  we  are  told  that 
"John  truly  baptized  with  water."  His  cleans- 
ing was  outward  and  formal.  "But  ye  shall 
be  baptized  with  the  Holy  Ghost."  The  Pen- 
tecostal cleansing  was  inward  and  spiritual. 

The  word  "baptism"  has  thus  come  to  have 
a  specific  meaning,  and  can  by  no  narrow, 
sectarian  process  (such  as  the  attempt  to  sub- 
stitute the  word  "immerse"  for  it)  be  success- 
fully changed.  It  has  entered  into  the  service 
of  all  Churches,  in  all  lands,  and  for  all  time, 
and  the  day  is  not  far  distant  when  the  word, 
clothed  with  the  dignity  of  crystalline  per- 
manence, will  be  lifted  out  of  the  arena  of 
debate. 


222  Back  to  Oxford 

Love  Feasts 
The  love  feast  is  a  feast  of  love.  The  first 
one  in  Methodism,  held  December  9,  1759,  be- 
gan and  ended  with  thanksgiving  and  prayer. 
Mr.  Wesley  declares  that  it  was  celebrated  "in 
so  decent  and  solemn  a  manner  that  a  Chris- 
tian of  the  apostolic  age  would  have  allowed 
it  to  be  worthy  of  Christ."  It  was  designed 
to  evince  brotherly  affection  and  Christian 
fellowship  by  taking  together  "a  little  plain 
cake  and  water."  In  primitive  days  the  feast 
was  more  elaborate,  and  watchfulness  was  re- 
quired to  prevent  "excess  in  eating  and  drink- 
ing." In  England  the  "plain  cake"  has  given 
place  to  common  biscuits.  In  some  parts  of 
India  the  water  is  displaced  by  coffee.  In 
America  clear  water  and  plain  bread  serve 
as  the  sole  visible  elements  of  the  feast.  But 
the  fellowship  and  brotherly  affection  are 
everywhere  the  same.  It  is  a  happy  assembly 
and  will  remain  as  long  as  there  are  Chris- 
tians to  testify  and  love  to  flow.    It  is  the 


Features  that  Should   Live       223 

only  thing  among  us  approximating  to  a  festi- 
val, and  the  freedom  of  its  spirit  and  volun- 
tariness of  its  service  have  made  it  ever 
popular. 


The  Class  Meeting 
The  class  meeting  arose  in  this  way:  Wes- 
ley's meetinghouse  which  he  huilt  in  Bristol 
in  1739  had  an  embarrassing  debt,  and  on 
February  15,  1742,  he  called  a  meeting  of  the 
principal  members  to  determine  what  could  be 
done.  One  said,  "Let  every  member  of  the 
society  give  a  penny  a  week  till  the  debt  is 
paid."  Another  answered,  "Many  of  them 
are  poor,  and  cannot  afford  to  do  it."  "Then," 
said  the  former,  "put  eleven  of  the  poorest 
with  me ;  and  if  they  can  give  anything,  well ; 
I  will  call  on  them  weekly;  and  if  they  can 
give  nothing,  I  will  give  for  them  as  well  as 
for  myself.  And  each  of  you  call  on  your 
neighbors  weekly ;  receive  what  they  give,  and 
make  up  what  is  wanting."    It  was  done,  and 


224  Back  to  Oxford 

the  arrangement  struck  Wesley  as  the  very 
thing  he  wanted.  He  then  interviewed  the  col- 
lectors and  told  them,  in  addition  to  collecting 
money,  "to  make  particular  inquiry  into  the. 
behavior  of  the  members  whom  they  visited." 
They  did  so.  Many  disorderly  walkers  were 
detected  and  thrust  out.  Within  six  weeks 
Wesley  introduced  the  same  plan  in  London, 
and  thus  class  meetings  began. 

The  advantages  flowing  from  these  "pru- 
dential regulations"  were  so  great  that  Wesley 
to  his  dying  day  praised  God  for  them.  The 
fellowship,  brotherliness,  mutual  burden-bear- 
ing, and  fidelity  which  they  promoted  were  of 
infinite  value.  Complaints  of  poor  leadership 
arose,  but  the  best  available  men  were  always 
appointed,  and  the  class  meeting  became  a 
distinctive  and  perpetual  feature  of  the  Metho- 
dist economy. 

At  first  the  leaders  called  upon  the  members 
in  their  own  homes,  but  as  this  required  so 
much  time  it  was  found  more  practicable  for 
all  to  meet  together  in  some  convenient  place, 


Features  that  Should  Live       225 

there  to  testify,  to  be  exhorted,  reproved,  or 
comforted  as  occasion  required. 

To  ascertain  who  belonged  to  the  society, 
and  to  prevent  designing  persons  from  im- 
posing upon  him,  Wesley  gave  to  each  of  the 
serious-minded  attendants  a  ticket,  on  which 
was  printed  a  Scripture  text,  the  date  of  is- 
suance, and  the  person's  name.  Only  ticket- 
holders  were  considered  members.  The  tick- 
ets were  renewed  quarterly.  All  were  eager  to 
secure  these  vouchers  of  good  standing,  and 
the  membership  rolls  were  thus  kept  fresh  and 
reliable.  Those  who  habitually  neglected  class 
were,  after  proper  reproof,  "laid  aside,"  and 
hence  no  form  of  trial  was  necessary  to  keep 
the  class  lists  well  purged.  It  should  be  re- 
membered that  no  church  had  yet  been  organ- 
ized. The  "classes"  were  auxiliary  to  the 
"societies,"  and  the  societies  were  simply 
Informal  religious  organizations  for  the  de- 
velopment of  a  good  financial  system  and  for 
promotion  of  the  spiritual  life. 

Wesley  was  considered  the  spiritual  father 


226  Back  to  Oxford 

and  guide  of  all  the  Methodists,  as  he  was 
literally  the  head  of  the  entire  system,  and  to 
him  unusual  authority  was  allowed  to  the  day 
of  his  death.  Some  members  chafed  not  a 
little  under  the  strict  surveillance  of  the  class 
leader  plan,  a  few  denounced  it  as  unscriptu- 
ral,  but  those  who  faithfully  availed  them- 
selves of  its  peculiar  advantages  were  helped 
amazingly  in  their  spirituality,  sympathy,  and 
practical  usefulness. 


The  Prayer  Service 
Methodism  began  in  a  prayer  meeting,  and 
attendance  at  the  prayer  meeting  is  a  part  of 
our  unwritten  law.  To  bring  something — a 
song,  a  thanksgiving,  a  praise  or  a  prayer — 
as  an  offering  unto  the  Lord,  is  also  a  part 
of  the  unwritten  law.  In  the  old  "scheme  of 
self-examination"  devised  by  Mr.  Wesley  these 
questions  were  propounded:  "Have  I  prayed 
with  fervor?  at  going  in  and  out  of  church? 
in  the  church?  morning  and  evening  in  pri- 


Features  that  Should   Live       227 

vate?  with  my  friends  at  rising?  before  lying 
down?  at  my  work?  Have  I  prayed  for  hu- 
mility, faith,  hope,  love?"  Prayer  has  ever 
been  inculcated  as  the  very  spirit  and  life 
of  Methodism;  the  services  for  prayer  have 
been  among  the  richest  and  most  helpful  of 
all  our  means  of  grace. 


Kneeling  in  Prayer 

The  historic  and  correct  Disciplinary  at- 
titude of  Methodists  in  prayer  is  that  of  kneel- 
ing. The  Discipline  says:  "Let  the  people 
be  earnestly  exhorted  to  take  part  in  the  pub- 
lic worship  of  God,  first  in  singing,  second 
in  prayer,  in  the  scriptural  attitude  of 
kneeling." 

There  is  an  ancient  tradition  that  the 
apostle  James  spent  so  much  time  on  his 
knees  that  the  skin  became  calloused  almost 
like  bone.  At  the  dedication  of  the  temple 
Solomon  stood  upon  his  knees  to  pray.  In 
1  Kings  8.  22  it  is  said  that  "Solomon  stood 


228  Back  to  Oxford 

before  the  altar."  But  in  the  fifty-fourth 
verse  the  explanation  appears:  "And  it  was 
so,  that  when  Solomon  had  made  an  end  of 
praying  all  this  prayer  and  supplication  unto 
the  Lord,  he  arose  from  before  the  altar  of 
the  Lord,  from  kneeling  on  his  knees  with  his 
hands  spread  up  to  heaven."  The  passage  in 
2  Chron.  13  confirms  the  above.  Eead:  "For 
Solomon  had  made  a  brazen  scaffold,  of  five 
cubits  long,  and  five  cubits  broad,  and  three 
cubits  high,  and  had  set  it  in  the  midst  of 
the  court:  and  upon  it  he  stood,  and  kneeled 
down  upon  his  knees  before  all  the  congrega- 
tion of  Israel,  and  spread  forth  his  hands  to- 
ward heaven,  and  said,"  etc.  Solomon's  at- 
titude while  praying  was  that  of  "Jcneeling 
upon  his  Jcnees,"  not  standing  upon  his  feet. 
So  with  King  David.  When  he  called  upon 
the  people  to  worship  he  said:  "Come,  let  us 
worship  and  bow  down;  let  us  kneel  before 
the  Lord  our  Maker  (Psa.  95.  6).  In  2  Sam. 
Y.  18  and  1  Chron.  17.  16  it  is  stated  that 
David  "sat."     There  is  no  evidence  that  he 


Features  that  Should  Live       229 

stood  upon  his  feet  in  prayer.  When  Daniel 
prayed  he  "kneeled  three  times  a  day  on  his 
knees"  (Dan.  6.  10).  Jesus  in  the  garden 
agony  "kneeled  down  and  prayed"  (Luke  22. 
41).  Surely  the  servant  is  not  better  than  his 
Lord.  When  Stephen  prayed  for  the  forgive- 
ness of  his  murderers  "he  kneeled  down" 
(Acts  7.  60),  although  to  do  so  was  to  place 
himself  perfectly  at  the  mercy  of  his  execu- 
tioners. Peter  "kneeled  and  prayed"  (Acts 
9.  40).  Paul  "kneeled  and  prayed"  (Acts  20. 
3G).  Paul's  brethren  "kneeled  on  the  shore 
and  prayed"  (Acts  21.  5).  The  suppliants 
who  sought  mercy  from  Christ  habitually 
kneeled.  See  Matt.  17.  14;  Mark  1.  40,  10.  17, 
etc.  No  such  divine  authority  can  be  quoted 
in  favor  of  standing  or  any  other  posture  as 
an  attitude  of  prayer.  The  Pharisee  "stood 
and  prayed,"  but  his  prayer  did  not  avail, 
while  the  publican  humbled  himself,  that  is, 
he  would  not  so  much  as  lift  up  his  eyes  to- 
ward heaven,  and  he  went  to  his  house  justi- 
fied (Luke  18.  11-13). 


THE  FUTURE 

Methodism  has  had  a  glorious  past.  Her 
history  of  a  little  more  than  one  century  and 
a  half  is  radiant  with  spiritual  light.  She 
stands  before  the  world  as  the  daughter  of 
Providence,  nurtured  and  matured,  under 
God's  loving  protection  and  care.  She  is  not 
faultless — far  from  it;  but  she  bears  upon  her 
person  the  trophies  of  conquest,  and  wears  up- 
on her  brow  the  expression  of  trust  and  deter- 
mination for  a  noble  future.  What  is  her 
prospect  ? 

A  HuNDREn  Years  to  Come 
Some  fifty  years  ago  the  social  circles  of 
America  were  ringing  with  the  melody  of  a 
song  entitled  "A  Hundred  Years  to  Come." 
The  sentimental  lines  flowed  from  musical 
lips  in  words  like  these: 


The  Future  231 

"Where,  where,  will  be  the  birds  that  siug 

A  huudred  years  to  come  ? 
The  flowers  that  now  in  beauty  spring 

A  hundred  years  to  come  ? 
The  rosy  lips,  the  lofty  brow, 
The  heart  that  beats  so  gayly  now, 
O.  where  will  be  love's  beaming  eye, 
Joy's  sparkling  smile  or  sorrow's  sigh, 

A  hundred  years  to  come  ? 

"  Who'll  tread  for  gold  this  busy  street 

A  hundred  years  to  come  ? 
Who'll  tread  yon  aisle  with  williug  feet 

A  hundred  years  to  come  ? 
Pale,  trembling  age,  and  fiery  youth. 
And  childhood  with  its  heart  of  truth. 
The  rich,  the  poor,  on  laud  and  sea, 
Where  will  the  mighty  millions  be 

A  hundred  years  to  come  ? 

"  We  all  within  our  graves  will  sleep 

A  hundred  years  to  come. 
No  living  soul  for  us  will  weep 

A  hundred  years  to  come. 
But  other  men  our  fields  will  till. 
And  others  then  our  places  fill. 
And  other  birds  will  sing  as  gay, 
And  bright  the  sunshine  as  to-day, 

A  hundred  years  to  come." 

To  this  rather  gloomy  view  of  the  outcome 
of  a  hundred  years  a  more  hopeful  poet  pro- 
tested, and  penned  this  addendum : 

"  Wliat  though  we're  numbered  with  the  dead 

A  hundred  years  to  come ; 
What  though  for  us  no  tears  be  shed 

A  hundred  years  to  come  ? 


232  Back  to  Oxford 

"  Our  Saviour  slept  within  the  tomb, 
And  shall  we  fear  its  shadowy  gloom  ? 
Ah,  uo  !  Triumphant  faith  will  sing 
That  death  hath  lost  its  venomed  sting 
Since  Christ  our  Lord  has  come." 


If  we  turn  from  the  "birds"  and  "flowers,"  the 
"rosy  lips"  and  "lofty  brows,"  and  even  from 
the  more  serious  descriptions  of  human  life 
and  ambition,  and  apply  this  sentiment  to  the 
doctrines,  powers,  and  customs  of  our  beloved 
Methodism,  asking  where  or  what  these  shall 
be  "a  hundred  years  to  come,"  who  can  give 
the  answer?  What  is  the  outlook?  what  the 
tendency  ? 

An  Enduring  Element 
Of  one  thing  there  is  certainty,  namely, 
that,  whatever  may  be  the  future  of  organic 
Methodism,  the  power  or  weakness  of  her 
Church  life,  the  permanence  or  transitoriness 
of  her  ecclesiastical  forms,  the  popularity  or 
repulsiveness  of  her  authoritative  discipline, 
the  essential  principles  of  Methodism  are  sure 
to  abide. 


The  Future  233 

Wesley  himself  thought  so.  His  great  soul 
was  permeated  with  the  hope  that  the  germ 
God  had  planted  through  him  and  others  was 
to  live,  grow,  flourish,  and  abound  to  the  end 
of  time.  He  looked  upon  Methodism  not  only 
as  a  signal  revival  of  religion,  but  as  a  prin- 
cipal preparation  for  the  glory  of  the  latter 
days,  when  the  fullness  of  the  Gentiles  shall 
come  in  and  all  Israel  shall  be  saved.  Up  to 
the  present  time  at  least  his  hope  seems  to 
have  been  well  founded.  The  Methodist 
tree  is  firmly  rooted.  Its  substance  is  be- 
ing fed  and  nourished  from  rich  and  deep 
soils.  The  various  branches  are  growing 
encouragingly,  and  the  fruits  are  abound- 
ing luxuriantly. 

Is  the  ax  ever  to  be  laid  at  the  root  of  this 
tree?  Is  the  trunk  to  be  cut  down,  the 
branches  destroyed,  and  the  roots  pulled  up? 
Is  another  tree  to  be  planted  in  its  place, 
and  all  that  we  now  behold  of  is  power 
and  beauty  and  glory  to  become  a  for- 
gotten dream. 


234  Back  to  Oxford 

We  cannot  think  so.  It  is  inconceivable 
that  such  fundamental  truths  as  those  upon 
which  Methodism  is  based,  and  such  broad  and 
vigorous  principles  as  those  by  which  it  acts, 
should  be  supplanted,  or  relegated  to  the  rear, 
by  any  new  discoveries,  advancements,  or  ap- 
pliances of  which  mankind  is  capable. 

The  itinerancy  may  pass  away,  pastoral 
charges  become  a  thing  of  the  past.  An- 
nual Conferences  end,  ecclesiastical  structure 
crumble,  church  architecture  undergo  trans- 
formation, polity,  custom,  and  form  be  revo- 
lutionized, but  so  long  as  man  has  a  soul  to 
save  and  there  is  evidence  of  a  God  in  Israel 
the  real  essence  of  Methodism — conscious 
peace  through  justifying  faith  preceded  by  re- 
pentance— must  command  the  attention  and 
sympathy  of  mankind. 


Living  Principles 
And  who  can  conceive  of  principles  more 
likely  to  commend  themselves  to  the  approba- 


The  Future  235 

tlon  of  all  serious  minds  than  these:  The 
saved  sinner  to  become  a  working  Christian; 
the  cleansed  heart  to  be  an  aspirant  for  purity; 
the  heir  of  God  a  brother  of  men;  the  servant 
of  Christ  a  pleader  for  righteousness;  the 
recipient  of  bounty  a  bestower  of  good;  the 
free  man  in  Christ  a  herald  of  liberty;  the 
candidate  for  heaven  an  exemplar  to  the 
world;  and  the  fallible  believer  the  imper- 
sonation  of  humility  and  liberality. 

If  such  a  spirit  will  not  adorn  the  sturdy 
character  and  polished  mind  of  the  future,  in 
the  name  of  reason,  what  would  do  so?  It  is 
not  necessary,  nor  would  it  be  true,  to  affirm 
that  Methodism  alone  embodies  this  spirit, 
nor  that  these  and  other  phases  of  Methodist 
life  possess  exclusive  fitness  for  future  exem- 
plification, but  it  is  appropriate  to  say  that 
whatever  system  of  truth,  or  plan  of  work,  or 
form  of  belief  may  secure  the  final  hold  upon 
human  society,  and  meet  its  utmost  spiritual 
necessities,  it  will  of  a  surety  contain  within 
itself  the  real  heart  and  the  vital  essence  of 


236  Back  to  Oxford 

the  living,  healing  plant  which  has  come  into 
view  under  the  name  of  Methodism. 


Ebb  and  Flow 
ILet  no  man  say  that  because  there  are  and 
have  been  fluctuations  in  the  growth  and  de- 
velopment of  the  Methodist  tree,  therefore  it 
is  lacking  in  the  elements  of  stability 
and  vitality  necessary  to  unending  existence. 
Fluctuation  characterizes  all  religions.  Ebb 
and  flow  mark  every  tide.  Variations  attend 
all  cycles.  Evolution  implies  involution.  The 
whole  course  of  human  history  is  dotted  by 
changes,  uprisings  and  recedings,  limitations 
and  extensions,  characteristic  of  all  life  and 
progress. 

A  Misleading  Habit 
The  disposition  to  compare  the  moral  con- 
ditions of  to-day  with  those  of  some   other 
generation   or   century  is   very  natural,   and 


The  Future  237 

may  also  be  very  misleading.  We  know  more 
about  our  own  times,  the  state  of  the  Church, 
the  condition  of  society,  and  the  peculiar  drift 
and  status  of  our  own  personal  consciousness 
than  we  do  about  those  of  the  past.  History 
perpetuates  very  little  that  mankind  can  seize 
upon.  It  is  only  an  outline  at  best,  and 
marked  by  all  the  bias  and  misconceptions 
that  necessarily  mar  the  best  work  of  the 
wisest  minds. 

Likewise  the  tendency  to  judge  living  think- 
ers and  workers  with  brilliant  leaders  and 
great  reformers  who  achieved  their  mission 
and  had  their  day  is  unfair  and  hurtful.  That 
Methodism  has  not  produced  another  Wesley 
cannot  be  laid  to  its  charge.  Christianity  has 
not  produced  a  second  Paul.  Every  age  has 
its  reformers.  The  future  will  be  as  the  past. 
New  workers  will  arise.  Revivalists  will  come. 
Discerners  of  essential  truth  will  separate  the 
vital  from  the  superfluous,  and  apply  with  new 
force  the  principles  that  shall  endure.  In- 
terpreters of  the  word  will  discover  new  mean- 


238  Back  to  Oxford 

ings  in  the  promises,  new  applications  in  the 
warnings,  new  depths  in  the  doctrines,  and 
new  riches  in  the  numberless  passages  which 
hitherto  have  been  misunderstood  or  ignored. 
Dr.  Daniel  Steele  suggests  that  the  Church  is 
in  its  infancy  as  to  the  realization  or  spiritual 
blessing,  just  as  mankind  is  in  babyhood  in 
its  application  of  electricity  to  human  utili- 
ties. Many.  Christians  seem  to  think  that  their 
first  days  in  grace  are  necessarily  their  best 
days,  their  sweetest,  brightest,  and  richest 
spiritual  experiences.  All  wrong.  God  has 
prepared  for  every  one  of  his  children  su- 
premer  triumphs,  diviner  baptisms,  holier 
advancements,  and  more  ecstatic  joys  than 
their  eyes  have  seen,  or  cars  heard,  or  hearts 
felt.  The  life  more  abundant  should  be  a 
blessed  realization  with  all  those  who  pretend 
to  believe  that  "he  is  able  to  do  exceeding 
abundantly  above  all  that  we  ask  or  think." 

Methodists  must  lead  the  van  in  all  stages 
of  true  Christian  experience.  They  must  hold 
firmly    to    Bible    standards    and    reach    out 


The  Future  239 

bravely  for  providential  openings.  They  must 
keep  their  ranks  free  from  insane  doctrinal 
speculators  and  hopeless  spiritual  apostates. 
They  must  apply  vigorous  discipline  when  nec- 
essary, and  thus  lop  oS  the  branches  which 
bear  no  fruit  to  the  glory  of  God  and  the 
honor  of  the  Church.  They  must  keep  their 
distinctive  mission  conspicuously  in  sight  and 
strive  to  make  their  organization  a  living 
power  in  accomplishing  that  to  which  God  has 
called  them. 

Profit  by  Experience 
We  must  profit  by  experience.  Past  defects 
must  sharpen  our  wits  to  avoid  future  fail- 
ures. If  we  have  been  losing  sight  of  our  true 
mission  we  must  brush  away  the  gathering 
cobwebs  and  gain  clear  vision  for  the  future. 
We  must  insist  upon  a  radical  change  of 
heart,  and  a  holy,  fruitful  life  as  the  normal 
condition  and  privilege  of  every  believer.  We 
must  guard  against  those  intrusions  of  world- 
liness,  formalism,  and  listlessness  which  would 


240  Back  to  Oxford 

sap  our  strength  and  leave  us  to  wither  and 
die.  Keep  the  holy  fire  burning.  Keep  the 
spiritual  revival  at  white  heat.  Preach  the 
Gospel  of  the  Holy  Ghost.  Infuse  our  leagues, 
Sunday  schools,  and  other  societies  with  the 
spirit  of  evangelism,  of  philanthropic  service, 
and  of  world-wide  conquest.  Keep  low  at  the 
cross,  but  high  in  the  forefront  of  action. 
Utilize  living  forces  upon  a  broader  and  more 
effective  scale.  The  lay  talent  of  the  Church 
can  be  turned  to  better  account.  Ministers 
must  rally  the  members  to  their  aid.  Those 
social  qualities  and  tendencies  in  which  the 
seers  find  hope,  or  alarm,  as  the  case  may  be, 
must  be  grasped,  developed,  curbed,  or  trans- 
formed so  as  to  give  to  the  Christian  move- 
ment all  the  force  and  impetus  possible  from 
complete  human  cooperation  with  divine  pow- 
er. The  popular  demand  that  a  pastor  must 
invariably  be  an  entertaining  speaker  must 
be  met  to  a  large  extent  by  the  utilization  of 
the  dormant  talent  of  the  pew.  Leadership, 
instruction,  and  spiritual  counsel  must  become 


The  Future  241 

the  distinguishing  forces  in  pulpit  and  pas- 
toral work,  while  strong  cooperation,  quick 
execution,  constant  support,  unswerving  fidel- 
ity, intelligent  application,  and  loyal,  lively 
upholding  of  all  things  good,  pure,  and 
lovely  must  become  the  dominant  efforts  of 
pew  and  home  service. 

Methodism  must  hitch  up  her  enginery 
to  reform  movements.  She  has  the  practical 
and  secure  basis  for  true  reforms.  Get  the 
heart  clean,  and  you  will  have  less  trouble  in 
keeping  the  lips  from  wine,  the  hands  from 
unholy  traffic,  the  feet  from  unrighteous  er- 
rands, the  tongue  from  false  arguments,  and 
all  the  other  members  of  the  body  from  those 
practices  and  tendencies  which  destroy  hu- 
manity and  offend  God. 

I  believe  in  the  unity  of  reform.  Heart 
reformation  includes  all  other  reformations. 
Methodism  must  carry  heart  reformation  in- 
to the  temperance  cause,  the  labor  agitation, 
the  socialistic  craze,  the  white  ribbon  move- 
ment,  and   a   hundred  other   things.     Evan- 


242  Back  to  Oxford 

gelism  is  the  key  to  all  the  successful  humani- 
tarianisms  of  the  age.  But  to  be  adepts  in 
the  application  of  that  key  we  must  be  a  peo- 
ple born  of  God  ourselves,  trained  in  all 
the  wisdom  of  revelation,  experience,  and  con- 
secrated knowledge,  and  we  must  go  with 
bread  in  our  arms  for  the  poor,  kindness  in 
our  spirits  for  the  unfortunate,  medicine  in 
our  chests  for  the  suffering,  love  in  our  souls 
for  the  outcast  and  forsaken,  truth  upon  our 
lips  for  the  untaught,  and  testimony  upon  our 
tongues  for  the  unbelieving  and  despairing. 
There  is  no  reason  why  Methodism  should  not 
gird  herself  to-day  for  the  God-given  mission 
of  to-morrow.  She  is  equipped  for  advance. 
Her  cause  has  the  approval  of  earth  and  the 
sanction  of  heaven.  Her  history  is  ablaze 
with  divine  fire,  and  her  forces  are  mustered 
in  the  clearest  light  of  the  age.  The  weapons 
of  her  warfare  are  not  carnal,  but  mighty 
through  God  to  the  pulling  down  of  strong- 
holds. Forward,  O  army  of  the  saved!  Keep 
step  to  the  music  of  the  skies!     Trust  in  the 


The  Future  243 

great  Captain  of  salvation!  Be  regulated  by 
the  unfoldings  of  the  word!  Rely  on  the 
might  of  the  Spirit!  Make  no  compromises 
with  the  foe !  Insist  on  surrender  in  the  name 
of  God!  Transform  the  enemies  of  truth  into 
the  friends  of  Jesus  and  the  allies  of  the  King ! 


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